T32n1666_大乘起信論

大正藏第 32 冊 No. 1666 大乘起信論

No. 1666 [No. 1667]

大乘起信論序

揚州僧智愷作

夫起信論者，乃是至極大乘甚深秘典，開示如理緣起之義。其旨淵弘寂而無相，其用廣大寬廓無邊，與凡聖為依，眾法之本。以其文深旨遠，信者至微。故於如來滅后六百餘年，諸道亂興、魔邪競扇，于佛正法譭謗不停。時有一高德沙門，名曰馬鳴，深契大乘窮盡法性，大悲內融隨機應現，愍物長迷故作斯論，盛隆三寶重興佛日，起信未久回邪入正，使大乘正典復顯於時，緣起深理更彰於後代，迷群異見者舍執而歸依，闇類偏情之黨棄著而臻湊。自昔已來久蘊西域，無傳東夏者。良以宣譯有時，故前梁武皇帝，遣聘中天竺摩伽陀國取經，並諸法師，遇值三藏拘蘭難陀，譯名真諦，其人少小博採備覽諸經，然于大乘偏洞深遠。時彼國王應即移遣，法師苦辭不免便就泛舟，與瞿曇及多侍從，並送蘇合佛像來朝。而至未旬，便值侯景侵擾，法師秀采擁流含珠未吐，慧日暫停而欲還反，遂囑值京邑英賢慧顯、智韶、智愷、曇振、慧旻，與假黃鉞大將軍太保蕭公勃，以大梁承聖三年歲次癸酉九月十日，于衡州始興郡建興寺，敬請法師敷演大乘，闡揚秘典示導迷徒，遂

【現代漢語翻譯】現代漢語譯本

大乘起信論序

揚州僧人智愷撰

《起信論》這部著作，是至高無上的大乘甚深秘典，開示瞭如理緣起的意義。它的宗旨淵深弘大，寂靜而無相；它的作用廣大寬闊，沒有邊際，是凡夫和聖賢所依憑的，是所有佛法的根本。因為它的文字深奧，旨意深遠，相信的人非常少。所以在如來佛滅度后六百多年，各種邪說紛紛興起，邪魔外道競相煽動，對佛的正法不停地進行譭謗。當時有一位高尚的沙門（梵語：śrāmaṇa，指出家修道的人），名叫馬鳴（梵語：Aśvaghoṣa），他深刻地契合了大乘佛法，窮盡了法性，以大悲心內蘊，隨機應化顯現，憐憫眾生長久地迷惑，所以撰寫了這部論著，使三寶（梵語：triratna，指佛、法、僧）得以興盛，重新振興了佛法。《起信論》問世不久，就使邪見者回歸正道，使大乘正典重新顯現於世，使緣起甚深的道理更加彰顯於後代，使迷惑于各種不同見解的人們捨棄執著而歸依正道，使那些偏執己見的人們放棄固守而聚集到一起。從很久以前開始，這部論著就一直儲存在西域（古代對中亞地區的稱謂），沒有流傳到東夏（古代中國的稱謂）來。這是因為宣講和翻譯的時機還沒有成熟。所以前梁武皇帝派遣使者前往中天竺（梵語：Madhya-deśa，古代印度的中心地區）摩伽陀國（梵語：Magadha）求取佛經，並派遣了許多法師。使者們遇到了三藏（梵語：Tripiṭaka）拘蘭難陀（梵語：Kulānanda），他的譯名叫真諦（梵語：Paramārtha），這個人從小就廣泛地學習和閱讀各種佛經，尤其對大乘佛法有著深刻而透徹的理解。當時摩伽陀國的國王就應該立即派遣他前往中國，但真諦法師極力推辭，最終還是沒有推脫掉，於是就登上了船，與瞿曇（梵語：Gautama）以及許多侍從一起，並護送蘇合（梵語：Sugandha）佛像來朝拜。但是還沒過多久，就遇到了侯景的侵擾，法師的才華被埋沒，像含在嘴裡的珍珠一樣無法吐露，智慧的太陽暫時停止了光芒，想要返回印度。於是他囑託當時在京城的英才俊傑慧顯、智韶、智愷、曇振、慧旻，以及被授予假黃鉞（古代皇帝授予大臣的一種權力象徵）的大將軍太保蕭勃，在大梁承聖三年，歲次癸酉九月十日，在衡州始興郡建興寺，恭敬地邀請法師敷演大乘佛法，闡揚秘典，引導迷途的眾生，於是

【English Translation】 English version

Treatise on Awakening Faith in the Mahāyāna

Composed by the Monk Zhi Kai of Yangzhou

The Treatise on Awakening Faith is a supreme and profound secret scripture of the Mahāyāna (Great Vehicle), revealing the meaning of arising based on conditions in accordance with the truth. Its essence is deep, vast, tranquil, and without characteristics; its function is broad, expansive, and boundless, serving as a foundation for both ordinary beings and sages, and as the root of all Dharmas (teachings). Because its text is profound and its meaning far-reaching, those who believe are few. Therefore, more than six hundred years after the extinction of the Tathāgata (Thus Come One, Buddha), various heretical doctrines arose, and demonic and evil influences competed to incite, constantly slandering the Buddha's true Dharma. At that time, there was a virtuous śrāmaṇa (monk) named Aśvaghoṣa (Horse Cry), who deeply resonated with the Mahāyāna, exhausted the nature of Dharma, with great compassion inwardly harmonizing and responding to circumstances, and appearing in manifestation. He pitied beings for their prolonged delusion, so he composed this treatise, greatly promoting the Three Jewels (Buddha, Dharma, Sangha) and reviving the sun of Buddhism. Before long after the Treatise on Awakening Faith appeared, it turned heretics back to the right path, causing the correct scriptures of the Mahāyāna to reappear in the world, and the profound principle of conditioned arising to be further manifested to later generations, causing those deluded by various differing views to abandon their attachments and take refuge, and causing those with dark and biased affections to abandon their clinging and gather together. From ancient times, this treatise had long been preserved in the Western Regions (Central Asia), and had not been transmitted to the Eastern Xia (China). This was because the time for its proclamation and translation had not yet arrived. Therefore, Emperor Wu of the Former Liang Dynasty sent envoys to the Magadha (South Bihar) kingdom of Central India to seek scriptures, along with many Dharma masters. The envoys encountered the Tripiṭaka (Three Baskets) Kulānanda, whose translated name was Paramārtha (Ultimate Meaning). This person had extensively studied and read various scriptures from a young age, and had a particularly deep and thorough understanding of the Mahāyāna. At that time, the king of that country should have immediately sent him to China, but Dharma Master Paramārtha strongly declined, but ultimately could not avoid it, so he boarded a ship, along with Gautama and many attendants, and escorted the Sugandha (Fragrant) Buddha image to pay homage to the court. However, before long, they encountered the invasion of Hou Jing, and the Dharma Master's talents were buried, like a pearl held in the mouth that could not be uttered, the sun of wisdom temporarily stopped its light, and he wanted to return to India. Therefore, he entrusted the outstanding talents in the capital at that time, Huixian, Zhishao, Zhikai, Tanzhen, and Huimin, as well as General Taibao Xiao Bo, who was granted the false yellow ax (a symbol of power granted by the ancient emperor to his ministers), on the tenth day of the ninth month of the year Guiyou in the third year of the Chengsheng era of the Great Liang Dynasty, at Jianxing Temple in Shixing County, Hengzhou, respectfully invited the Dharma Master to expound the Mahāyāna Dharma, elucidate the secret scriptures, and guide the confused beings, so

翻譯斯論一卷以明論旨，玄文二十卷，《大品》玄文四卷，《十二因緣經》兩卷，《九識義章》兩卷。傳語人天竺國月支首那等，執筆人智愷等，首尾二年方訖。馬鳴沖旨更曜於時，邪見之流伏從正化。

余雖慨不見聖，慶遇玄旨，美其幽宗戀愛無已。不揆無聞，聊由題記。儻遇智者，賜垂改作。

大乘起信論一卷

馬鳴菩薩造

梁西印度三藏法師真諦譯

歸命盡十方，　　最勝業遍知，　色無礙自在，　　救世大悲者，　及彼身體相，　　法性真如海，　無量功德藏，　　如實修行等。　為欲令眾生，　　除疑舍邪執，　起大乘正信，　　佛種不斷故。

論曰：有法能起摩訶衍信根，是故應說。說有五分。云何為五？一者、因緣分，二者、立義分，三者、解釋分，四者、修行信心分，五者、勸修利益分。

初說因緣分。

問曰：「有何因緣而造此論？」

答曰：「是因緣有八種。云何為八？一者、因緣總相，所謂為令眾生離一切苦得究竟樂，非求世間名利恭敬故。二者、為欲解釋如來根本之義，令諸眾生正解不謬故。三者、為令善根成熟眾生於摩訶衍法堪任不退信故。四者、為令善根微少眾生修習信心故。五者、為示方便消惡業障善護其心，遠離

【現代漢語翻譯】現代漢語譯本翻譯了一部名為《斯論》的著作，以闡明其宗旨，還有二十卷《玄文》，四卷《大品玄文》，兩卷《十二因緣經》，兩卷《九識義章》。翻譯者是來自天竺國的月支首那等人，執筆者是智愷等人，前後歷時兩年才完成。馬鳴菩薩的精深旨意因此更加彰顯於世，那些持有邪見的人也紛紛信服並歸從正道。

我雖然感嘆自己未能親眼見到聖人，但慶幸能夠遇到如此玄妙的旨意，讚美其深奧的宗義，喜愛之情難以抑制。不顧自己見識淺薄，姑且寫下這些題記。如果遇到有智慧的人，希望能夠不吝賜教，加以修改。

《大乘起信論》一卷

馬鳴菩薩造

梁朝西印度三藏法師真諦譯

歸命於盡十方，最殊勝的業果和遍知一切者，色身無礙自在，救度世間的大慈悲者，以及他們的身體形象，法性真如之海，無量功德的寶藏，如實修行等等。爲了使眾生，消除疑惑，捨棄邪見執著，生起對大乘的正確信仰，使佛種不斷絕。

論中說：有一種法能夠生起對摩訶衍（Mahayana，大乘）的信根，所以應該宣說。宣說的內容有五個部分。哪五個部分呢？一是因緣分，二是立義分，三是解釋分，四是修行信心分，五是勸修利益分。

首先宣說因緣分。

問：『有什麼因緣要造這部論呢？』

答：『這種因緣有八種。哪八種呢？一是因緣總相，也就是爲了使眾生脫離一切痛苦，得到究竟的快樂，而不是爲了追求世間的名利恭敬。二是爲了解釋如來（Tathagata，佛）根本的意義，使眾生正確理解而不產生謬誤。三是爲了使善根成熟的眾生，對於摩訶衍法能夠堪能承受而不退轉信心。四是爲了使善根微少的眾生，能夠修習信心。五是爲了指示方便法門，消除惡業的障礙，善於守護自己的心，遠離……』

【English Translation】 English version Translated a work called 'Si Lun' to clarify its purpose, as well as twenty volumes of 'Xuan Wen', four volumes of 'Da Pin Xuan Wen', two volumes of 'Twelve Nidanas Sutra', and two volumes of 'Nine Consciousness Meanings'. The translators were Yuezhi Shouna and others from India, and the scribes were Zhi Kai and others. It took two years to complete. The profound meaning of Bodhisattva Asvaghosa (馬鳴) was thus further manifested in the world, and those who held wrong views were convinced and followed the right path.

Although I lament that I have not seen the saints in person, I am fortunate to encounter such profound meaning, praising its profound doctrine and loving it endlessly. Regardless of my shallow knowledge, I will write these notes for now. If I encounter wise people, I hope they will not hesitate to teach me and revise them.

Treatise on Awakening of Faith in the Mahayana, one volume

Composed by Bodhisattva Asvaghosa (馬鳴)

Translated by Tripitaka Master Paramartha (真諦) of Liang Dynasty, Western India

I take refuge in all directions, the most supreme karma and the all-knowing one, The unhindered and free colored body, the great compassionate one who saves the world, As well as their physical forms, the sea of Dharma-nature Suchness, The treasury of immeasurable merits, such as true practice and so on. In order to enable sentient beings to eliminate doubts and abandon wrong views and attachments, To arouse correct faith in the Mahayana (大乘), so that the Buddha-seed will not be cut off.

The treatise says: There is a Dharma that can arouse the root of faith in the Mahayana (摩訶衍), therefore it should be spoken. There are five parts to the exposition. What are the five? First, the cause and condition section; second, the establishing meaning section; third, the explanation section; fourth, the practice of faith section; and fifth, the exhortation to practice and benefit section.

First, the cause and condition section is explained.

Question: 'What are the causes and conditions for writing this treatise?'

Answer: 'There are eight kinds of causes and conditions. What are the eight? First, the general aspect of causes and conditions, that is, to enable sentient beings to be free from all suffering and attain ultimate happiness, not to seek worldly fame, profit, respect. Second, to explain the fundamental meaning of the Tathagata (如來), so that sentient beings can understand correctly without error. Third, to enable sentient beings with mature good roots to be able to bear and not retreat from faith in the Mahayana Dharma. Fourth, to enable sentient beings with few good roots to cultivate faith. Fifth, to show expedient means to eliminate the obstacles of evil karma, to protect their minds well, and to stay away from...'

癡慢出邪網故。六者、為示修習止觀，對治凡夫二乘心過故。七者、為示專念方便，生於佛前必定不退信心故。八者、為示利益勸修行故。有如是等因緣，所以造論。」

問曰：「修多羅中具有此法，何須重說？」

答曰：「修多羅中雖有此法，以眾生根行不等、受解緣別。所謂如來在世眾生利根，能說之人色心業勝，圓音一演異類等解，則不須論。若如來滅后，或有眾生能以自力廣聞而取解者；或有眾生亦以自力少聞而多解者；或有眾生無自心力因於廣論而得解者；自有眾生復以廣論文多為煩，心樂總持少文而攝多義能取解者。如是此論，為欲總攝如來廣大深法無邊義故，應說此論。」

已說因緣分。

次說立義分。

摩訶衍者，總說有二種。云何為二？一者、法，二者、義。所言法者，謂眾生心，是心則攝一切世間法、出世間法。依於此心顯示摩訶衍義。何以故？是心真如相，即示摩訶衍體故；是心生滅因緣相，能示摩訶衍自體相用故。所言義者，則有三種。云何為三？一者、體大，謂一切法真如平等不增減故。二者、相大，謂如來藏具足無量性功德故。三者、用大，能生一切世間、出世間善因果故。一切諸佛本所乘故，一切菩薩皆乘此法到如來地故。已說立義分。

次說

【現代漢語翻譯】現代漢語譯本：『癡慢出邪網故』。第六個原因是，爲了展示修習止觀（Samatha-vipassana，奢摩他-毗缽舍那）的方法，對治凡夫和二乘（聲聞和緣覺）的心過失。第七個原因是，爲了展示專念（constant mindfulness）的方便法門，使眾生能生於佛前，必定不退失信心。第八個原因是，爲了展示修行的利益，勸勉眾生修行。有這些等等的因緣，所以要造這部論著。問：『修多羅（Sutra，經）中已經具有這些法，為什麼還要重複解說呢？』答：『修多羅（Sutra，經）中雖然有這些法，但因為眾生的根器和修行不同，接受和理解的因緣也有差別。比如如來（Tathagata，佛）在世時，眾生根器銳利，說法的人色身和心業殊勝，用圓滿的聲音一次演說，不同種類的人都能理解，就不需要論著了。如果如來（Tathagata，佛）滅度后，有的眾生能依靠自己的力量廣泛聽聞而理解；有的眾生也能依靠自己的力量少聽聞而多理解；有的眾生沒有自心的力量，需要依靠廣泛的論述才能理解；有的眾生又覺得廣泛的論述太多太繁瑣，喜歡總持（retention）少量的文字而能攝取多種意義，從而理解。因此，這部論著是爲了總攝如來（Tathagata，佛）廣大深奧的法和無邊的意義，所以應該宣說這部論著。』已說完因緣分。接下來解說立義分。摩訶衍（Mahayana，大乘）總的來說有兩種。哪兩種呢？一是法，二是義。所說的法，是指眾生心，這個心就攝持了一切世間法和出世間法。依靠這個心來顯示摩訶衍（Mahayana，大乘）的意義。為什麼呢？因為這個心是真如（Tathata，事物的真實如是性）之相，就顯示了摩訶衍（Mahayana，大乘）的本體；這個心是生滅因緣之相，能顯示摩訶衍（Mahayana，大乘）的自體、相和作用。所說的義，則有三種。哪三種呢？一是體大，指一切法真如（Tathata，事物的真實如是性）平等，不增不減。二是相大，指如來藏（Tathagatagarbha，佛性）具足無量自性功德。三是用大，能產生一切世間和出世間的善因果。一切諸佛本來所乘的，一切菩薩都乘此法到達如來（Tathagata，佛）的境界。已說完立義分。接下來解說。

【English Translation】 English version: 'Because of attachment, arrogance, and the net of wrong views.' Sixth, it is to show the practice of Samatha-vipassana (止觀), to counteract the mental faults of ordinary beings and those of the Two Vehicles (聲聞 and 緣覺). Seventh, it is to show the expedient of constant mindfulness (專念), so that beings may be born before the Buddha and will certainly not regress in faith. Eighth, it is to show the benefits of practice and to encourage beings to practice. For these and other reasons, this treatise is composed. Question: 'The Sutras (修多羅) already contain these teachings, why is it necessary to repeat them?' Answer: 'Although the Sutras (修多羅) contain these teachings, beings have different capacities and practices, and their conditions for receiving and understanding are different. For example, when the Tathagata (如來) was in the world, beings had sharp faculties, and the speaker's physical form and mental karma were excellent. With one utterance of the perfect sound, different kinds of beings could understand equally, so a treatise was not necessary. If, after the Tathagata's (如來) extinction, some beings can understand by extensively hearing and learning through their own efforts; or some beings can understand by hearing little and understanding much through their own efforts; or some beings have no mental strength of their own and can only understand through extensive discussions; or some beings find extensive discussions too numerous and cumbersome, and prefer to retain (總持) a small amount of text that encompasses many meanings, and thus understand. Therefore, this treatise is intended to comprehensively gather the vast and profound Dharma and the boundless meanings of the Tathagata (如來), so this treatise should be expounded.' The section on causes and conditions has been explained. Next, the section on establishing the meaning will be explained. Mahayana (摩訶衍) in general has two aspects. What are the two? First, Dharma; second, meaning. What is meant by Dharma is the mind of sentient beings. This mind encompasses all mundane and supramundane Dharmas. Based on this mind, the meaning of Mahayana (摩訶衍) is revealed. Why? Because this mind is the aspect of Suchness (真如), which reveals the substance of Mahayana (摩訶衍); this mind is the aspect of arising and ceasing due to conditions, which can reveal the self-nature, characteristics, and function of Mahayana (摩訶衍). What is meant by meaning has three aspects. What are the three? First, the greatness of substance, which means that all Dharmas are equal in Suchness (真如), without increase or decrease. Second, the greatness of characteristics, which means that the Tathagatagarbha (如來藏) is complete with limitless intrinsic virtues. Third, the greatness of function, which can produce all wholesome causes and effects, both mundane and supramundane. All Buddhas originally ride on this, and all Bodhisattvas ride on this Dharma to reach the stage of the Tathagata (如來). The section on establishing the meaning has been explained. Next to explain.

解釋分。

解釋分有三種。云何為三？一者、顯示正義，二者、對治邪執，三者、分別發趣道相。顯示正義者，依一心法，有二種門。云何為二？一者、心真如門，二者、心生滅門。是二種門，皆各總攝一切法。此義云何？以是二門不相離故。心真如者，即是一法界大總相法門體。所謂心性不生不滅，一切諸法唯依妄念而有差別，若離妄念則無一切境界之相。是故一切法從本已來，離言說相、離名字相、離心緣相，畢竟平等、無有變異、不可破壞。唯是一心故名真如，以一切言說假名無實，但隨妄念不可得故。言真如者，亦無有相。謂言說之極因言遣言，此真如體無有可遣，以一切法悉皆真故；亦無可立，以一切法皆同如故。當知一切法不可說、不可念故，名為真如。

問曰：「若如是義者，諸眾生等云何隨順而能得入？」

答曰：「若知一切法雖說，無有能說可說，雖念，亦無能念可念，是名隨順。若離於念，名為得入。」

複次，真如者，依言說分別有二種義。云何為二？一者、如實空，以能究竟顯實故。二者、如實不空，以有自體，具足無漏性功德故。所言空者，從本已來一切染法不相應故，謂離一切法差別之相，以無虛妄心念故。當知真如自性，非有相、非無相、非非有相、非非無

【現代漢語翻譯】現代漢語譯本解釋分有三種。什麼是三種呢？一是顯示正義，二是匡正邪見，三是分辨趣入正道的各種相狀。顯示正義，是依據一心之法，有兩種門徑。什麼是兩種呢？一是心真如門，二是心生滅門。這兩種門徑，都各自總攝一切法。這是什麼意思呢？因為這兩種門徑不可分離。心真如，就是一法界大總相法門之本體。所謂心性不生不滅，一切諸法都只是依于虛妄的念頭而有差別，如果脫離虛妄的念頭，就沒有一切境界的相狀。因此，一切法從本來開始，就脫離了言說的相狀、脫離了名字的相狀、脫離了心緣的相狀，畢竟是平等、沒有變異、不可破壞的。唯一是心，所以名為真如，因為一切言說假名都沒有真實，只是隨順虛妄的念頭而不可得。說到真如，也沒有相狀。所謂言說到了極致，就應該因言而忘言，這真如本體沒有什麼可以去除的，因為一切法都是真實的；也沒有什麼可以建立的，因為一切法都同樣是真如。應當知道一切法不可說、不可念，所以名為真如。

問：『如果道理是這樣，那麼眾生如何隨順真如而能夠證入呢？』

答：『如果知道一切法雖然說，卻沒有能說和可說，雖然念，也沒有能念和可念，這叫做隨順。如果脫離了念頭，就叫做證入。』

再次，真如，依據言說分別有兩種含義。什麼是兩種呢？一是如實空，因為能夠究竟地顯現真實。二是如實不空，因為它有自體，具足無漏的自性功德。所說的空，是從本來開始一切染污之法都不相應，就是脫離一切法差別的相狀，因為沒有虛妄的心念。應當知道真如自性，非有相、非無相、非非有相、非非無相。

【English Translation】 English version The Explanation Section has three aspects. What are the three? First, revealing the correct meaning; second, counteracting wrong views; and third, distinguishing the characteristics of the path to enlightenment. Revealing the correct meaning relies on the One Mind (Eka-citta) and has two gates. What are the two? First, the Mind as Suchness (Citta-tathata) gate; and second, the Mind as arising and ceasing (Citta-utpada-vyaya) gate. These two gates each encompass all dharmas. What does this mean? It means that these two gates are inseparable. The Mind as Suchness is the essence of the One Dharma Realm (Eka-dharma-dhatu), the Great Totality Dharma Gate (Maha-samasta-dharma-paryaya). It is said that the nature of the mind is neither arising nor ceasing, and all dharmas are differentiated only based on deluded thoughts. If one is free from deluded thoughts, then there are no appearances of any realms. Therefore, all dharmas, from the very beginning, are apart from the characteristics of speech, apart from the characteristics of names, and apart from the characteristics of mental conditions. They are ultimately equal, without change, and indestructible. It is only the One Mind, therefore it is called Suchness, because all speech and provisional names are without reality, and are unobtainable as they follow deluded thoughts. Speaking of Suchness, it also has no characteristics. It means that when speech reaches its limit, one should abandon speech because of speech. This essence of Suchness has nothing that can be discarded, because all dharmas are all true; and there is nothing to be established, because all dharmas are the same as Suchness. One should know that all dharmas are unspeakable and unthinkable, therefore they are called Suchness.

Question: 'If the meaning is like this, then how can sentient beings follow and be able to enter?'

Answer: 'If one knows that although all dharmas are spoken, there is no speaker or something to be spoken about; although there is thought, there is no thinker or something to be thought about, this is called following. If one is free from thought, it is called entering.'

Furthermore, Suchness, based on speech and discrimination, has two meanings. What are the two? First, True Emptiness (Tathata-sunyata), because it can ultimately reveal reality. Second, True Non-Emptiness (Tathata-asunyata), because it has its own essence, complete with undefiled (Anasrava) nature and merits. What is meant by emptiness is that from the very beginning, it is not associated with all defiled dharmas, meaning it is apart from the characteristics of all dharmas' differences, because there are no false mental thoughts. One should know that the self-nature of Suchness is neither having characteristics, nor not having characteristics, nor neither having characteristics, nor neither not having characteristics.

相、非有無俱相，非一相、非異相、非非一相、非非異相、非一異俱相。乃至總說，依一切眾生以有妄心念念分別，皆不相應故說為空，若離妄心實無可空故。所言不空者，已顯法體空無妄故，即是真心常恒不變凈法滿足，故名不空，亦無有相可取，以離念境界唯證相應故。心生滅者，依如來藏故有生滅心，所謂不生不滅與生滅和合，非一非異，名為阿梨耶識。此識有二種義，能攝一切法、生一切法。云何為二？一者、覺義，二者、不覺義。所言覺義者，謂心體離念。離念相者，等虛空界無所不遍，法界一相即是如來平等法身，依此法身說名本覺。何以故？本覺義者，對始覺義說，以始覺者即同本覺。始覺義者，依本覺故而有不覺，依不覺故說有始覺。又以覺心源故名究竟覺，不覺心源故非究竟覺。此義云何？如凡夫人覺知前念起惡故，能止后念令其不起，雖複名覺，即是不覺故。如二乘觀智、初發意菩薩等，覺于念異，念無異相，以舍粗分別執著相故，名相似覺；如法身菩薩等，覺于念住，念無住相，以離分別粗念相故，名隨分覺；如菩薩地盡，滿足方便一念相應，覺心初起心無初相，以遠離微細念故得見心性，心即常住，名究竟覺。是故修多羅說：「若有眾生能觀無念者，則為向佛智故。」又心起者，無有初相可

【現代漢語翻譯】現代漢語譯本相，既不是『有』，也不是『無』，也不是既『有』又『無』；不是『一』，也不是『異』，也不是既不是『一』也不是『異』，也不是既『一』又『異』。總而言之，因為一切眾生都依仗虛妄的心念進行分別，這些分別與實相都不相應，所以說它是『空』。如果離開了虛妄的心念，實際上就沒有什麼可以被認為是『空』的。所說的『不空』，已經顯示了法體的空性，沒有虛妄的成分，這就是真心，它恒常不變，清凈圓滿，所以稱為『不空』，也沒有任何可以執取的相狀，因為已經離開了念頭的境界，只有通過證悟才能相應。所謂『心生滅』，是依如來藏（Tathagatagarbha，如來藏）而有生滅心，也就是不生不滅與生滅和合，非一非異，名為阿梨耶識（Alaya-vijnana，阿賴耶識）。這個識有兩種含義：能攝持一切法，能生出一切法。哪兩種含義呢？一是覺義，二是不覺義。所說的『覺義』，是指心體離開了念頭。離開念頭的相狀，就像虛空一樣，無所不遍，法界一相就是如來平等法身（Dharmakaya，法身），依據這個法身，稱為本覺（original enlightenment）。為什麼呢？本覺的含義，是相對於始覺（initial enlightenment）而言的，因為始覺與本覺是相同的。始覺的含義，是依仗本覺而有不覺，依仗不覺而說有始覺。又因為覺悟了心源，所以稱為究竟覺（ultimate enlightenment），沒有覺悟心源，所以不是究竟覺。這個道理是什麼呢？比如凡夫覺知前念起了惡念，能夠阻止后念不再生起，雖然也稱為覺，但實際上是不覺。比如二乘（聲聞乘和緣覺乘）的觀智、初發心的菩薩等，覺悟到念頭的差異，念頭沒有差異的相狀，因為捨棄了粗糙的分辨和執著的相狀，所以稱為相似覺（resemblance of enlightenment）；比如法身菩薩等，覺悟到念頭的止息，念頭沒有止息的相狀，因為離開了分別的粗糙念頭相，所以稱為隨分覺（partial enlightenment）；比如菩薩修行到最後階段，圓滿了方便，在一念之間相應，覺悟到心念最初生起時，心念沒有最初的相狀，因為遠離了微細的念頭，所以能夠見到心性，心性就是常住不變的，稱為究竟覺。因此，修多羅（Sutra，經）說：『如果有眾生能夠觀察無念，那就是趨向佛的智慧。』又，心念生起，沒有最初的相狀可以

【English Translation】 English version The characteristic is neither 'existence' nor 'non-existence', nor both 'existence and non-existence'; it is neither 'one' nor 'different', nor neither 'not one' nor 'not different', nor both 'one and different'. In general, because all sentient beings rely on deluded thoughts to make distinctions, and these distinctions are not in accordance with reality, it is said to be 'empty' (sunya). If one abandons deluded thoughts, there is actually nothing that can be considered 'empty'. What is called 'not empty' has already revealed the emptiness of the Dharma-body (Dharmakaya), without any deluded elements. This is the true mind, which is constant, unchanging, pure, and complete, so it is called 'not empty'. There are also no characteristics that can be grasped, because one has already left the realm of thoughts, and only through realization can one be in accordance with it. The so-called 'arising and ceasing of the mind' is based on the Tathagatagarbha (Tathagatagarbha, the womb of the Thus Come One) and thus there is the mind of arising and ceasing, that is, non-arising and non-ceasing combined with arising and ceasing, neither one nor different, called Alaya-vijnana (Alaya-vijnana, store consciousness). This consciousness has two meanings: it can encompass all dharmas and generate all dharmas. What are the two meanings? First, the meaning of awakening; second, the meaning of non-awakening. The so-called 'meaning of awakening' refers to the mind-essence being free from thoughts. The state of being free from thoughts is like space, all-pervading, and the single aspect of the Dharma-realm is the equal Dharma-body (Dharmakaya, body of the law) of the Thus Come One. Based on this Dharma-body, it is called original enlightenment (original enlightenment). Why? The meaning of original enlightenment is spoken in relation to initial enlightenment (initial enlightenment), because initial enlightenment is the same as original enlightenment. The meaning of initial enlightenment is that based on original enlightenment, there is non-awakening, and based on non-awakening, it is said that there is initial enlightenment. Furthermore, because one awakens to the source of the mind, it is called ultimate enlightenment (ultimate enlightenment); because one does not awaken to the source of the mind, it is not ultimate enlightenment. What is the meaning of this? For example, when an ordinary person realizes that an evil thought has arisen in the previous moment, they can stop the subsequent thought from arising. Although this is called awakening, it is actually non-awakening. For example, the wisdom of the Two Vehicles (Sravakayana and Pratyekabuddhayana), the Bodhisattvas who have just aroused their minds, etc., realize the difference between thoughts, and thoughts have no different characteristics. Because they have abandoned the coarse discriminations and attachments to characteristics, it is called resemblance of enlightenment (resemblance of enlightenment). For example, the Dharma-body Bodhisattvas, etc., realize the cessation of thoughts, and thoughts have no characteristics of cessation. Because they have left behind the coarse thoughts of discrimination, it is called partial enlightenment (partial enlightenment). For example, when a Bodhisattva has completed the stages of practice, perfected the skillful means, and is in accordance with a single thought, they realize that when the mind first arises, the mind has no initial characteristic. Because they have distanced themselves from subtle thoughts, they can see the nature of the mind, and the nature of the mind is constant and unchanging, which is called ultimate enlightenment. Therefore, the Sutra (Sutra, discourse of the Buddha) says: 'If there are sentient beings who can observe no-thought, then they are moving towards the wisdom of the Buddha.' Furthermore, when a thought arises, there is no initial characteristic that can be

知，而言知初相者，即謂無念。是故一切眾生不名為覺，以從本來念念相續未曾離念故，說無始無明。若得無念者，則知心相生住異滅。以無念等故，而實無有始覺之異，以四相俱時而有皆無自立，本來平等同一覺故。

複次，本覺隨染，分別生二種相，與彼本覺不相舍離。云何為二？一者、智凈相，二者、不思議業相。智凈相者，謂依法力熏習，如實修行，滿足方便故，破和合識相，滅相續心相，顯現法身，智淳凈故。此義云何？以一切心識之相皆是無明，無明之相不離覺性，非可壞非不可壞。如大海水因風波動，水相風相不相舍離，而水非動性，若風止滅動相則滅，濕性不壞故。如是眾生自性清凈心，因無明風動，心與無明俱無形相、不相舍離，而心非動性。若無明滅相續則滅，智性不壞故。不思議業相者，以依智凈能作一切勝妙境界，所謂無量功德之相常無斷絕，隨眾生根自然相應，種種而見，得利益故。

複次，覺體相者，有四種大義，與虛空等，猶如凈鏡。云何為四？一者、如實空鏡。遠離一切心境界相，無法可現，非覺照義故。二者、因熏習鏡。謂如實不空，一切世間境界悉于中現，不出不入、不失不壞，常住一心，以一切法即真實性故；又一切染法所不能染，智體不動，具足無漏熏眾生故

【現代漢語翻譯】現代漢語譯本：要知道，所謂『知』和『言知』最初的相狀，就是指『無念』。因此，一切眾生不能被稱為『覺』（buddha，覺悟者），因為他們從一開始就念念相續，從未離開過念頭，所以才說有『無始無明』（beginningless ignorance，無始以來的迷惑）。如果能夠達到『無念』的境界，就能知道心相的生、住、異、滅。因為『無念』是平等的，所以實際上沒有『始覺』（initial enlightenment，最初的覺悟）的差異，因為生、住、異、滅四相同時存在，都沒有獨立的自性，本來就是平等同一的覺悟。

其次，本覺（original enlightenment，本來的覺悟）隨著染污，分別產生兩種相，但與本覺並不分離。這兩種相是什麼呢？一是智凈相（wisdom purity aspect，智慧清凈之相），二是不可思議業相（inconceivable karma aspect，不可思議的業力之相）。智凈相是指，依靠法力（power of Dharma，佛法的力量）的熏習，如實地修行，圓滿方便（skillful means，善巧方便）的緣故，破除和合識相（aggregate consciousness aspect，聚合的意識之相），滅除相續心相（continuous mind aspect，持續不斷的心念之相），顯現法身（Dharmakaya，法身），智慧純凈的緣故。這其中的含義是什麼呢？因為一切心識之相都是無明，無明的相不離覺性，既不能被破壞，也不能不被破壞。就像大海水因為風的吹動而產生波浪，水相和風相不互相分離，但水的本質不是動，如果風停止，波動的相狀就會消失，但水的濕性不會改變。同樣，眾生自性清凈的心，因為無明之風的吹動，心和無明都沒有形狀，不互相分離，但心的本質不是動。如果無明滅除，相續的心念就會消失，但智性不會改變。不可思議業相是指，依靠智凈能夠創造一切殊勝美妙的境界，也就是無量功德之相（aspects of limitless merits，無量功德的體現）持續不斷，隨著眾生的根器自然相應，以種種方式顯現，使眾生獲得利益。

其次，覺體相（essence of enlightenment，覺悟的本體之相）有四種大的意義，與虛空相等，就像清凈的鏡子。這四種意義是什麼呢？一是如實空鏡（mirror of true emptiness，如實空性的鏡子）。遠離一切心的境界相，沒有法可以顯現，因為沒有覺照的作用。二是因熏習鏡（mirror of conditioning influence，因熏習的鏡子）。是指如實不空，一切世間的境界都在其中顯現，不進入也不出去，不消失也不損壞，常住在一心（one mind，一心）之中，因為一切法就是真實的自性；而且一切染污的法都不能染污它，智慧的本體不動搖，具足無漏的功德熏習眾生。

【English Translation】 English version: To know, what is called the initial aspect of 'knowing' and 'saying knowing' refers to 'no-thought' (wu-nian). Therefore, all sentient beings are not called 'awakened' (jue), because from the beginning, thoughts have been continuously succeeding one another without ever leaving thought, hence the saying 'beginningless ignorance' (wu-shi wu-ming). If one attains 'no-thought', then one knows the arising, abiding, changing, and ceasing of the mind's aspects. Because 'no-thought' is equal, there is actually no difference in 'initial enlightenment' (shi-jue), because the four aspects arise simultaneously, none having independent self-nature, originally being equal and the same enlightenment.

Furthermore, the original enlightenment (ben-jue), following defilement, separately gives rise to two kinds of aspects, which are inseparable from that original enlightenment. What are the two? First, the wisdom purity aspect (zhi-jing xiang), and second, the inconceivable karma aspect (bu-si-yi ye-xiang). The wisdom purity aspect refers to, relying on the power of Dharma (fa-li) to cultivate and practice according to reality, fulfilling skillful means (fang-bian), breaking the aggregate consciousness aspect (he-he shi-xiang), extinguishing the continuous mind aspect (xiang-xu xin-xiang), revealing the Dharmakaya (fa-shen), because wisdom is purely pure. What is the meaning of this? Because all aspects of consciousness are ignorance (wu-ming), and the aspect of ignorance is inseparable from the nature of enlightenment, neither destructible nor indestructible. Just as the ocean water undulates due to the wind, the water aspect and the wind aspect are inseparable, but the nature of water is not movement. If the wind stops, the moving aspect ceases, but the wet nature does not decay. Likewise, the self-nature pure mind of sentient beings, due to the movement of the wind of ignorance, the mind and ignorance are both without form, inseparable, but the nature of the mind is not movement. If ignorance ceases, the continuous thoughts cease, but the nature of wisdom does not decay. The inconceivable karma aspect refers to, relying on wisdom purity, being able to create all supreme and wonderful realms, that is, the aspects of limitless merits (wu-liang gong-de) are constantly without interruption, naturally corresponding to the roots of sentient beings, appearing in various ways, so that sentient beings obtain benefit.

Furthermore, the essence of enlightenment (jue-ti xiang) has four great meanings, equal to space, like a pure mirror. What are the four? First, the mirror of true emptiness (ru-shi kong-jing). It is far from all aspects of the mind's realm, with no Dharma that can appear, because there is no function of illumination. Second, the mirror of conditioning influence (yin xun-xi jing). It refers to being truly not empty, all worldly realms appearing within it, neither going out nor coming in, neither lost nor destroyed, constantly abiding in one mind (yi-xin), because all Dharmas are the true nature; moreover, all defiled Dharmas cannot defile it, the essence of wisdom is unmoving, fully possessing non-leaking merits to influence sentient beings.

。三者、法出離鏡。謂不空法，出煩惱礙、智礙，離和合相，淳凈明故。四者、緣熏習鏡。謂依法出離故，遍照眾生之心，令修善根，隨念示現故。所言不覺義者，謂不如實知真如法一故，不覺心起而有其念，念無自相不離本覺，猶如迷人依方故迷，若離於方則無有迷。眾生亦爾，依覺故迷，若離覺性則無不覺，以有不覺妄想心故，能知名義為說真覺。若離不覺之心，則無真覺自相可說。

複次，依不覺故生三種相，與彼不覺相應不離。云何為三？一者、無明業相。以依不覺故心動，說名為業；覺則不動。動則有苦，果不離因故。二者、能見相。以依動故能見；不動則無見。三者、境界相。以依能見故境界妄現；離見則無境界。以有境界緣故，復生六種相。云何為六？一者、智相。依于境界，心起分別愛與不愛故。二者相續相。依于智故生其苦樂，覺心起念相應不斷故。三者、執取相。依于相續緣念境界，住持苦樂，心起著故。四者、計名字相。依于妄執，分別假名言相故。五者、起業相。依于名字，尋名取著，造種種業故。六者、業系苦相。以依業受果不自在故。當知無明能生一切染法，以一切染法皆是不覺相故。

複次，覺與不覺有二種相。云何為二？一者、同相，二者、異相。同相者，譬如種種瓦

【現代漢語翻譯】現代漢語譯本：第三種是法出離鏡（Dharma Emancipation Mirror）。這是指不空之法，能使眾生脫離煩惱障和智慧障，遠離和合之相，達到純凈明澈的境界。第四種是緣熏習鏡（Conditioned Perfuming Mirror）。這是指因為依法出離的緣故，佛法能夠普遍照亮眾生的心，使他們修習善根，並根據他們的念頭示現相應的景象。所謂『不覺』的含義，是指不能如實地瞭解真如法一的道理，因此產生不覺之心，進而產生念頭。這些念頭沒有自性，不離於本覺，就像迷路的人因為依靠方向而迷失，如果離開方向，就不會有迷失。眾生也是如此，因為依靠覺悟而產生迷惑，如果離開覺悟的本性，就不會有不覺。因為有了不覺的妄想心，才能認識名義，才能為他們宣說真覺。如果離開了不覺之心，也就沒有真覺的自相可以說了。其次，由於不覺的緣故，產生了三種與不覺相應而不分離的相。這三種相是什麼呢？第一種是無明業相（Ignorance Karma Aspect）。因為依靠不覺，心就動了起來，這叫做業；覺悟則不動。動就會有苦，果報不離因緣的緣故。第二種是能見相（Capable of Seeing Aspect）。因為依靠動，所以能夠見；不動就沒有見。第三種是境界相（Object Aspect）。因為依靠能見，所以境界虛妄地顯現；離開見就沒有境界。因為有了境界的緣故，又產生了六種相。這六種相是什麼呢？第一種是智相（Intellect Aspect）。依靠境界，心中產生分別，愛與不愛。第二種是相續相（Continuity Aspect）。依靠智，產生苦樂，覺心生起念頭，相應不斷。第三種是執取相（Grasping Aspect）。依靠相續，緣念境界，住持苦樂，心中產生執著。第四種是計名字相（Name-Calculating Aspect）。依靠妄執，分別假名言語的相。第五種是起業相（Karma-Arising Aspect）。依靠名字，追尋名字，執取名字，造作種種的業。第六種是業系苦相（Karma-Bound Suffering Aspect）。因為依靠業而承受果報，不得自在。應當知道，無明能夠產生一切染污之法，因為一切染污之法都是不覺的相。其次，覺與不覺有兩種相。這兩種相是什麼呢？第一種是同相（Same Aspect），第二種是異相（Different Aspect）。同相，譬如各種瓦片

【English Translation】 English version: Thirdly, the Dharma Emancipation Mirror. This refers to the non-empty Dharma, which enables beings to be free from the obstacles of afflictions and the obstacles of wisdom, to be apart from the aspect of combination, and to attain a state of pure clarity. Fourthly, the Conditioned Perfuming Mirror. This refers to the fact that because of Dharma emancipation, the Dharma can universally illuminate the minds of sentient beings, enabling them to cultivate good roots and manifesting corresponding scenes according to their thoughts. The meaning of 'non-awakening' refers to the inability to truly understand the principle of the oneness of Suchness-Dharma, thus giving rise to the mind of non-awakening, which in turn gives rise to thoughts. These thoughts have no self-nature and are inseparable from the original awakening, just as a lost person gets lost because of relying on direction; if one leaves direction, there will be no getting lost. Sentient beings are also like this, becoming deluded because of relying on awakening; if one leaves the nature of awakening, there will be no non-awakening. Because there is a deluded mind of non-awakening, one can recognize names and meanings, and thus the true awakening can be explained to them. If one leaves the mind of non-awakening, there will be no self-aspect of true awakening that can be spoken of. Furthermore, due to non-awakening, three aspects arise that are corresponding to and inseparable from non-awakening. What are these three aspects? The first is the Ignorance Karma Aspect (Avidyā-karma-lakṣaṇa). Because of relying on non-awakening, the mind moves, and this is called karma; awakening does not move. Movement will have suffering, because the result is inseparable from the cause. The second is the Capable of Seeing Aspect (Dṛśya-lakṣaṇa). Because of relying on movement, one is able to see; without movement, there is no seeing. The third is the Object Aspect (Viṣaya-lakṣaṇa). Because of relying on the capable of seeing, objects appear falsely; without seeing, there are no objects. Because there are objects, six more aspects arise. What are these six aspects? The first is the Intellect Aspect (Jñāna-lakṣaṇa). Relying on objects, the mind gives rise to discrimination, love and non-love. The second is the Continuity Aspect (Smṛti-lakṣaṇa). Relying on intellect, suffering and joy arise, the mind of awakening gives rise to thoughts, corresponding and unceasing. The third is the Grasping Aspect (Abhiniveśa-lakṣaṇa). Relying on continuity, contemplating objects, maintaining suffering and joy, the mind gives rise to attachment. The fourth is the Name-Calculating Aspect (Nāma-kalpana-lakṣaṇa). Relying on false attachment, discriminating false names and words. The fifth is the Karma-Arising Aspect (Karma-utpāda-lakṣaṇa). Relying on names, seeking names, grasping names, creating various karmas. The sixth is the Karma-Bound Suffering Aspect (Karma-bandhana-duḥkha-lakṣaṇa). Because of relying on karma and receiving retribution, one is not free. It should be known that ignorance can give rise to all defiled dharmas, because all defiled dharmas are aspects of non-awakening. Furthermore, awakening and non-awakening have two aspects. What are these two aspects? The first is the Same Aspect (Samāna-lakṣaṇa), and the second is the Different Aspect (Asamāna-lakṣaṇa). The Same Aspect is like various tiles

器皆同微塵性相，如是無漏無明種種業幻皆同真如性相。是故修多羅中依於此真如義故，說一切眾生本來常住入于涅槃，菩提之法非可修相、非可作相，畢竟無得，亦無色相可見；而有見色相者，唯是隨染業幻所作，非是智色不空之性，以智相無可見故。異相者，如種種瓦器各各不同，如是無漏無明隨染幻差別，性染幻差別故。

複次，生滅因緣者，所謂眾生依心、意、意識轉故。此義云何？以依阿梨耶識說有無明不覺而起，能見、能現、能取境界，起念相續，故說為意。此意復有五種名。云何為五？一者、名為業識，謂無明力不覺心動故。二者、名為轉識，依于動心能見相故。三者、名為現識，所謂能現一切境界，猶如明鏡現於色像；現識亦爾，隨其五塵對至，即現無有前後，以一切時任運而起常在前故。四者、名為智識，謂分別染凈法故。五者、名為相續識，以念相應不斷故，住持過去無量世等善惡之業令不失故，復能成熟現在未來苦樂等報無差違故，能令現在已經之事忽然而念，未來之事不覺妄慮。是故三界虛偽唯心所作，離心則無六塵境界。此義云何？以一切法皆從心起妄念而生，一切分別即分別自心，心不見心無相可得。當知世間一切境界，皆依眾生無明妄心而得住持，是故一切法，如鏡中像無體可

【現代漢語翻譯】現代漢語譯本：器皿的性質和現象都與微塵（極小的物質單位）相同，同樣，無漏（沒有煩惱）和無明（沒有智慧）以及各種業力幻象，都與真如（事物本來的真實面貌）的性質和現象相同。因此，在修多羅（佛經）中，依據這真如的意義，說一切眾生本來就常住于涅槃（解脫），菩提（覺悟）之法不是可以修習的表象，也不是可以人為造作的表象，最終是無所得的，也沒有色相可見；而那些見到色相的人，只不過是隨順染污的業力幻象所產生的，不是智慧之色不空的本性，因為智慧的表象是不可見的。不同的表象，就像各種瓦器各有不同，同樣，無漏和無明隨著染污幻象而有差別，因為本性染污幻象有差別。

其次，生滅的因緣，就是說眾生依心、意、意識而運轉。這是什麼意思呢？因為依據阿梨耶識（藏識）而說有無明不覺而生起，能夠見、能夠顯現、能夠攝取境界，生起念頭相續不斷，所以稱為意。這個意又有五種名稱。哪五種呢？第一種，名為業識，是說無明的力量使不覺的心動搖。第二種，名為轉識，是依據動搖的心能夠見到現象。第三種，名為現識，就是能夠顯現一切境界，就像明鏡顯現色像一樣；現識也是這樣，隨著五塵（色、聲、香、味、觸）相對而來，立即顯現，沒有先後，因為一切時侯任運而起，常在眼前。第四種，名為智識，是說能夠分別染污和清凈的法。第五種，名為相續識，因爲念頭相應不斷，能夠住持過去無量世的善惡之業，使之不失壞，又能使現在和未來苦樂等報成熟，沒有差錯違背，能夠使現在已經發生的事情忽然想起，對未來之事不覺地妄加思慮。因此，三界（欲界、色界、無色界）的虛假都是唯心所造，離開心就沒有六塵（色、聲、香、味、觸、法）境界。這是什麼意思呢？因為一切法都是從心生起妄念而產生，一切分別就是分別自己的心，心不能見心，沒有相可以得到。應當知道世間一切境界，都是依靠眾生無明妄心而得以住持，所以一切法，就像鏡中影像，沒有實體可以

【English Translation】 English version: The nature and characteristics of vessels are all the same as those of dust motes (extremely small units of matter). Similarly, the unconditioned (without defilements), ignorance (lack of wisdom), and various karmic illusions are all the same as the nature and characteristics of Suchness (the true aspect of things as they are). Therefore, in the Sutras (Buddhist scriptures), based on the meaning of this Suchness, it is said that all sentient beings originally abide permanently in Nirvana (liberation), and the Dharma (teachings) of Bodhi (enlightenment) is not an appearance that can be cultivated, nor an appearance that can be artificially created. Ultimately, there is nothing to be attained, and there is no form to be seen; and those who see forms are merely produced by following defiled karmic illusions, not the non-empty nature of wisdom-form, because the appearance of wisdom is invisible. Different appearances are like various earthenware vessels, each different from the other. Similarly, the unconditioned and ignorance differ according to the differences in defiled illusions, because the nature of defiled illusions differs.

Furthermore, the causes and conditions of arising and ceasing refer to sentient beings revolving according to mind, thought, and consciousness. What does this mean? Because based on the Alaya-consciousness (storehouse consciousness), it is said that ignorance arises from non-awareness, which is able to see, able to manifest, and able to grasp objects, giving rise to a continuous stream of thoughts, hence it is called thought. This thought has five names. What are the five? First, it is called Karma-consciousness, which means that the power of ignorance causes the unaware mind to move. Second, it is called Transforming-consciousness, which means that based on the moving mind, it is able to see phenomena. Third, it is called Manifesting-consciousness, which is able to manifest all realms, just as a clear mirror manifests images; Manifesting-consciousness is also like this, immediately manifesting as the five sense objects (form, sound, smell, taste, touch) come into contact, without any sequence, because it arises spontaneously at all times and is always present. Fourth, it is called Wisdom-consciousness, which means that it is able to distinguish between defiled and pure Dharmas. Fifth, it is called Continuing-consciousness, because thoughts are continuously connected, it is able to sustain the good and evil karma of countless past lives, preventing them from being lost, and it is also able to ripen the present and future rewards of suffering and happiness without error or contradiction, enabling one to suddenly remember things that have already happened in the present, and unconsciously speculate about future events. Therefore, the falseness of the Three Realms (Desire Realm, Form Realm, Formless Realm) is all created by the mind alone, and without the mind, there are no Six Sense Objects (form, sound, smell, taste, touch, dharma). What does this mean? Because all Dharmas arise from false thoughts arising from the mind, and all discriminations are discriminating one's own mind. The mind cannot see the mind, and there is no form to be obtained. It should be known that all realms in the world are sustained by the ignorance and deluded mind of sentient beings, so all Dharmas are like images in a mirror, without a real substance to

得，唯心虛妄。以心生則種種法生，心滅則種種法滅故。

複次，言意識者，即此相續識，依諸凡夫取著轉深計我我所，種種妄執隨事攀緣，分別六塵名為意識，亦名分離識。又復說名分別事識，此識依見愛煩惱增長義故。依無明熏習所起識者，非凡夫能知，亦非二乘智慧所覺。謂依菩薩，從初正信發心觀察，若證法身得少分知，乃至菩薩究竟地不能知盡，唯佛窮了。何以故？是心從本已來自性清凈而有無明，為無明所染，有其染心。雖有染心而常恒不變，是故此義唯佛能知。所謂心性常無念故名為不變，以不達一法界故心不相應，忽然念起名為無明。染心者有六種。云何為六？一者、執相應染，依二乘解脫及信相應地遠離故。二者、不斷相應染，依信相應地修學方便漸漸能捨，得凈心地究竟離故。三者、分別智相應染，依具戒地漸離，乃至無相方便地究竟離故。四者、現色不相應染，依色自在地能離故。五者、能見心不相應染，依心自在地能離故。六者、根本業不相應染，依菩薩盡地得入如來地能離故。不了一法界義者，從信相應地觀察學斷，入凈心地隨分得離，乃至如來地能究竟離故。言相應義者，謂心念法異，依染凈差別，而知相緣相同故。不相應義者，謂即心不覺常無別異，不同知相緣相故。又染心義

【現代漢語翻譯】現代漢語譯本：須知道，一切都是唯心所現，虛幻不實。因為心生起，種種法就生起；心滅去，種種法就滅去。

再者，所說的意識，就是這相續不斷的識。它依憑著凡夫的執著，越陷越深，計較著『我』和『我的』，產生種種虛妄的執念，隨著事物攀緣，分別六塵，所以叫做意識，也叫做分離識。又可以叫做分別事識，這個識是依著見解和愛慾的煩惱而增長的緣故。而依著無明熏習所生起的識，不是凡夫所能知道的，也不是二乘（聲聞和緣覺）的智慧所能覺察的。只有菩薩，從最初真正相信而發心觀察，如果證得了法身，才能稍微知道一些，乃至菩薩到了究竟的地位也不能完全知曉，只有佛才能徹底明瞭。為什麼呢？因為這個心從本來就是自性清凈的，卻有了無明，被無明所染污，所以有了染心。雖然有了染心，卻常常恒常不變，所以這個道理只有佛才能知道。所謂心性常常沒有念頭，所以叫做不變；因為不能通達一法界，所以心不相應，忽然念頭生起，就叫做無明。染心有六種。哪六種呢？第一種，是執著相應的染污，依著二乘的解脫以及信相應地才能遠離。第二種，是不斷相應的染污，依著信相應地修學方便法門，才能漸漸捨棄，得到凈心地才能究竟遠離。第三種，是分別智相應的染污，依著具戒地才能漸漸遠離，乃至無相方便地才能究竟遠離。第四種，是現色不相應的染污，依著色自在地才能遠離。第五種，是能見心不相應的染污，依著心自在地才能遠離。第六種，是根本業不相應的染污，依著菩薩的盡地才能進入如來地而遠離。不能明瞭一法界的道理，從信相應地觀察學習斷除，進入凈心地就能隨分地得到遠離，乃至如來地才能究竟遠離。所說的相應，是指心念和法是不同的，依著染和凈的差別，而知道相互攀緣，相互相同。所說的不相應，是指心不覺悟，常常沒有差別，不同於知道相互攀緣，相互相同。還有染心的意義。

【English Translation】 English version: Understand that everything is merely mind-only, illusory and unreal. Because when the mind arises, all kinds of dharmas arise; when the mind ceases, all kinds of dharmas cease.

Furthermore, what is called consciousness is this continuous stream of consciousness. It relies on the attachments of ordinary beings, becoming increasingly entrenched, calculating 'I' and 'mine,' generating all kinds of false notions, clinging to things, discriminating the six sense objects, and is therefore called consciousness, also called the separated consciousness. It can also be called the discriminating consciousness of affairs, because this consciousness grows based on the afflictions of views and desires. As for the consciousness that arises from the熏習 (xunxi) of ignorance, it is not something that ordinary beings can know, nor is it something that the wisdom of the Two Vehicles (聲聞 (shengwen) and 緣覺 (yuanjue)) can perceive. Only Bodhisattvas, from the initial true faith and aspiration to observe, if they realize the Dharmakaya (法身), can know a little, and even Bodhisattvas at the ultimate stage cannot fully know it; only the Buddha can completely understand it. Why? Because this mind is originally pure in its self-nature, but it has ignorance, and is defiled by ignorance, so it has a defiled mind. Although there is a defiled mind, it is always constant and unchanging, so this principle can only be known by the Buddha. The so-called mind-nature is often without thought, so it is called unchanging; because it cannot penetrate the One Dharma Realm (一法界), the mind is not in accordance, and suddenly a thought arises, which is called ignorance. There are six kinds of defiled minds. What are the six? The first is the defilement corresponding to attachment, which can be abandoned by relying on the liberation of the Two Vehicles and the stage of corresponding to faith. The second is the defilement corresponding to non-cessation, which can be gradually abandoned by relying on the stage of corresponding to faith and practicing expedient methods, and can be completely abandoned by attaining the pure mind ground. The third is the defilement corresponding to discriminating wisdom, which can be gradually abandoned by relying on the stage of possessing precepts, and can be completely abandoned by the stage of non-form expedient means. The fourth is the defilement corresponding to non-accordance with manifested form, which can be abandoned by relying on the stage of form-mastery. The fifth is the defilement corresponding to non-accordance with the seeing mind, which can be abandoned by relying on the stage of mind-mastery. The sixth is the defilement corresponding to non-accordance with fundamental karma, which can be abandoned by relying on the stage of the end of the Bodhisattva path and entering the Tathagata (如來) stage. The principle of not understanding the One Dharma Realm can be observed and learned to be severed from the stage of corresponding to faith, and can be partially abandoned by entering the pure mind ground, and can be completely abandoned by the Tathagata stage. What is meant by correspondence is that the mind-thought and the dharma are different, relying on the difference between defilement and purity, and knowing that they mutually cling and are mutually the same. What is meant by non-correspondence is that the mind is not aware, is often without difference, and is different from knowing that they mutually cling and are mutually the same. Also, the meaning of the defiled mind.

者，名為煩惱礙，能障真如根本智故。無明義者，名為智礙，能障世間自然業智故。此義云何？以依染心能見、能現、妄取境界，違平等性故。以一切法常靜無有起相，無明不覺妄與法違故；不能得隨順世間一切境界種種智故。

複次，分別生滅相者，有二種。云何為二？一者、粗，與心相應故。二者、細，與心不相應故。又粗中之粗，凡夫境界；粗中之細及細中之粗，菩薩境界；細中之細，是佛境界。此二種生滅，依于無明熏習而有，所謂依因、依緣。依因者，不覺義故；依緣者，妄作境界義故。若因滅則緣滅，因滅故不相應心滅，緣滅故相應心滅。

問曰：「若心滅者，云何相續？若相續者，云何說究竟滅？」

答曰：「所言滅者，唯心相滅，非心體滅。如風依水而有動相。若水滅者，則風相斷絕無所依止。以水不滅，風相相續，唯風滅故動相隨滅，非是水滅。無明亦爾，依心體而動，若心體滅，則眾生斷絕無所依止。以體不滅，心得相續，唯癡滅故心相隨滅，非心智滅。」

複次，有四種法熏習義故，染法、凈法起不斷絕。云何為四？一者、凈法，名為真如。二者、一切染因，名為無明。三者、妄心，名為業識。四者、妄境界、所謂六塵。熏習義者，如世間衣服實無于香，若人以香而

【現代漢語翻譯】現代漢語譯本：『煩惱』的含義是煩惱障（Klesha-avarana），它能障礙真如根本智（Tathata-mulajnana）。『無明』的含義是智障（Jnana-avarana），它能障礙世間自然業智（Karma-jnana）。這是什麼意思呢？因為依仗染污心（Klista-citta）能見、能現、虛妄地執取境界，違背了平等自性（Samata-svabhava）的緣故。因為一切法（Dharma）常處於寂靜狀態，沒有生起的表相，無明不覺悟而虛妄地與法相違背的緣故；不能獲得隨順世間一切境界的種種智慧的緣故。

其次，分別生滅相（Utpada-vyaya-laksana）有兩種。哪兩種呢？一是粗（Sthula），與心相應（Citta-samprayukta）的緣故。二是細（Suksma），與心不相應的緣故。粗中之粗，是凡夫（Prthag-jana）的境界；粗中之細以及細中之粗，是菩薩（Bodhisattva）的境界；細中之細，是佛（Buddha）的境界。這兩種生滅，依于無明熏習（Avidya-vasana）而有，即所謂依因、依緣。依因，是不覺悟的含義；依緣，是虛妄造作境界的含義。如果因滅，那麼緣也滅；因滅的緣故，不相應心（Visamyukta-citta）滅；緣滅的緣故，相應心（Samprayukta-citta）滅。

有人問：『如果心滅了，如何相續？如果相續，又如何說究竟滅（Nirvana）呢？』

回答說：『所說的滅，只是心相（Citta-laksana）的滅，不是心體（Citta-dhatu）的滅。比如風依水而有動相（Calana-laksana）。如果水滅了，那麼風相就會斷絕而無所依止。因為水不滅，風相才能相續，只是風滅了，所以動相隨之滅，而不是水滅了。無明也是這樣，依心體而動，如果心體滅了，那麼眾生就會斷絕而無所依止。因為心體不滅，心才能相續，只是愚癡（Moha）滅了，所以心相隨之滅，而不是心智（Citta-jnana）滅。』

其次，有四種法熏習的含義，所以染法（Samklista-dharma）、凈法（Parisuddha-dharma）生起而不間斷。哪四種呢？一是凈法，名為真如（Tathata）。二是所有染污的因，名為無明（Avidya）。三是妄心（Bhranta-citta），名為業識（Karma-vijnana）。四是虛妄境界，即所謂六塵（Sad-visaya）。熏習的含義是，比如世間的衣服實際上沒有香味，如果人以香來熏

【English Translation】 English version: 『Klesha』 means Klesha-avarana (affliction-obscuration), which can obstruct the Tathata-mulajnana (fundamental wisdom of Suchness). 『Avidya』 means Jnana-avarana (knowledge-obscuration), which can obstruct the Karma-jnana (wisdom of natural actions in the world). What does this mean? It is because relying on the Klista-citta (defiled mind), one can see, manifest, and falsely grasp at objects, thus violating the Samata-svabhava (nature of equality). It is because all Dharmas (phenomena) are constantly in a state of stillness, without any appearance of arising; because Avidya (ignorance) does not awaken and falsely contradicts the Dharma; and because one cannot attain various wisdoms that accord with all states of the world.

Furthermore, there are two kinds of Utpada-vyaya-laksana (characteristics of arising and ceasing). What are the two? First, Sthula (coarse), because it is Citta-samprayukta (associated with the mind). Second, Suksma (subtle), because it is not associated with the mind. The coarsest of the coarse is the realm of the Prthag-jana (ordinary beings); the subtle of the coarse and the coarse of the subtle are the realms of the Bodhisattva (enlightenment beings); the subtlest of the subtle is the realm of the Buddha (enlightened one). These two kinds of arising and ceasing exist based on Avidya-vasana (habitual energy of ignorance), that is, based on cause and based on condition. Based on cause means the meaning of non-awakening; based on condition means the meaning of falsely creating objects. If the cause ceases, then the condition also ceases; because the cause ceases, the Visamyukta-citta (non-associated mind) ceases; because the condition ceases, the Samprayukta-citta (associated mind) ceases.

Someone asks: 『If the mind ceases, how does it continue? If it continues, how can it be said to be ultimate Nirvana (cessation)?』

The answer is: 『What is said to cease is only the Citta-laksana (appearance of the mind), not the Citta-dhatu (essence of the mind). For example, wind relies on water to have the Calana-laksana (appearance of movement). If the water ceases, then the appearance of wind would be cut off and have nothing to rely on. Because the water does not cease, the appearance of wind can continue; only the wind ceases, so the appearance of movement ceases accordingly, but it is not that the water ceases. Avidya (ignorance) is also like this, it moves relying on the essence of the mind. If the essence of the mind ceases, then sentient beings would be cut off and have nothing to rely on. Because the essence of the mind does not cease, the mind can continue; only Moha (delusion) ceases, so the appearance of the mind ceases accordingly, but it is not that the Citta-jnana (wisdom of the mind) ceases.』

Furthermore, there are four kinds of meanings of Dharma-vasana (habitual energy of phenomena), so Samklista-dharma (defiled phenomena) and Parisuddha-dharma (pure phenomena) arise without interruption. What are the four? First, pure phenomena, named Tathata (Suchness). Second, all causes of defilement, named Avidya (ignorance). Third, Bhranta-citta (deluded mind), named Karma-vijnana (karmic consciousness). Fourth, false objects, that is, the so-called Sad-visaya (six sense objects). The meaning of habitual energy is like worldly clothes that actually have no fragrance; if someone uses incense to

熏習故則有香氣。此亦如是，真如凈法實無于染，但以無明而熏習故則有染相。無明染法實無凈業，但以真如而熏習故則有凈用。云何熏習起染法不斷？所謂以依真如法故有于無明，以有無明染法因故即熏習真如；以熏習故則有妄心，以有妄心即熏習無明。不了真如法故，不覺念起現妄境界。以有妄境界染法緣故，即熏習妄心，令其念著造種種業，受於一切身心等苦。此妄境界熏習義則有二種。云何為二？一者、增長念熏習，二者、增長取熏習。妄心熏習義則有二種。云何為二？一者業識根本熏習，能受阿羅漢、辟支佛、一切菩薩生滅苦故。二者、增長分別事識熏習，能受凡夫業系苦故。無明熏習義有二種。云何為二？一者、根本熏習，以能成就業識義故。二者、所起見愛熏習，以能成就分別事識義故。云何熏習起凈法不斷？所謂以有真如法故能熏習無明，以熏習因緣力故，則令妄心厭生死苦、樂求涅槃。以此妄心有厭求因緣故，即熏習真如。自信己性，知心妄動無前境界，修遠離法，以如實知無前境界故，種種方便起隨順行，不取不念，乃至久遠熏習力故，無明則滅。以無明滅故心無有起，以無起故境界隨滅，以因緣俱滅故心相皆盡，名得涅槃成自然業。妄心熏習義有二種。云何為二？一者、分別事識熏習，依諸凡

【現代漢語翻譯】現代漢語譯本熏習的緣故就會有香氣。這個道理也是一樣，真如清凈之法實際上沒有污染，只是因為受到無明的熏習才會有染污的表相。無明染污之法實際上沒有清凈的作用，只是因為受到真如的熏習才會有清凈的作用。為什麼熏習會生起染污之法而不能斷絕呢？這是因為依于真如之法的緣故才會有無明，因為有了無明染污之法的因緣，就會熏習真如；因為熏習的緣故就會有妄心，因為有了妄心就會熏習無明。因為不能明瞭真如之法的緣故，不能覺察念頭的生起，顯現虛妄的境界。因為有了虛妄境界染污之法的緣故，就會熏習妄心，使妄心執著，造作種種的業，承受一切身心的痛苦。這虛妄境界的熏習有兩種。哪兩種呢？第一種是增長唸的熏習，第二種是增長取的熏習。妄心的熏習有兩種。哪兩種呢？第一種是業識根本的熏習，能夠使阿羅漢（Arhat，斷盡煩惱，證入涅槃的聖者）、辟支佛（Pratyekabuddha，無師自悟的聖者）、一切菩薩（Bodhisattva，立志成佛，普度眾生的修行者）承受生滅的痛苦。第二種是增長分別事識的熏習，能夠使凡夫承受業力束縛的痛苦。無明的熏習有兩種。哪兩種呢？第一種是根本熏習，能夠成就業識的意義。第二種是所生起的見愛熏習，能夠成就分別事識的意義。為什麼熏習會生起清凈之法而不能斷絕呢？這是因為有了真如之法的緣故，能夠熏習無明，因為熏習的因緣力量，就會使妄心厭惡生死的痛苦，喜好追求涅槃（Nirvana，解脫生死輪迴的境界）。因為這妄心有了厭惡和追求的因緣，就會熏習真如。深信自己的本性，知道心是虛妄的動搖，沒有之前的境界，修習遠離之法，因為如實地知道沒有之前的境界，用種種方便生起隨順的修行，不執取不思念，乃至長久的熏習力量，無明就會滅除。因為無明滅除的緣故，心就沒有生起，因為沒有生起的緣故，境界也隨著滅除，因為因緣都滅除的緣故，心相都消失，這叫做得到涅槃，成就自然之業。妄心的熏習有兩種。哪兩種呢？第一種是分別事識的熏習，依于各種凡夫，

【English Translation】 English version Because of habitual practice, there is fragrance. It is the same with this: the pure Dharma of Suchness (Tathata, 真如) is actually without defilement, but because of being influenced by ignorance (Avidya, 無明), there is the appearance of defilement. The defiled Dharma of ignorance actually has no pure function, but because of being influenced by Suchness, there is pure function. Why does habitual practice give rise to defiled Dharmas without ceasing? It is because, relying on the Dharma of Suchness, there is ignorance. Because there is the cause of the defiled Dharma of ignorance, it influences Suchness; because of this influence, there is a deluded mind; because there is a deluded mind, it influences ignorance. Because one does not understand the Dharma of Suchness, one does not perceive the arising of thoughts and the manifestation of illusory realms. Because there is the condition of the defiled Dharma of illusory realms, it influences the deluded mind, causing it to cling and create various karmas, and to suffer all kinds of physical and mental pain. This influence of illusory realms has two aspects. What are the two? First, the habitual practice of increasing thoughts; second, the habitual practice of increasing grasping. The habitual practice of the deluded mind has two aspects. What are the two? First, the fundamental habitual practice of karmic consciousness (Alaya-vijnana, 業識), which enables Arhats (阿羅漢, those who have extinguished afflictions and entered Nirvana), Pratyekabuddhas (辟支佛, enlightened ones without a teacher), and all Bodhisattvas (菩薩, beings who aspire to Buddhahood and liberate all beings) to experience the suffering of birth and death. Second, the habitual practice of increasing discriminating consciousness (Manas-vijnana, 分別事識), which enables ordinary beings to experience the suffering of karmic bondage. The habitual practice of ignorance has two aspects. What are the two? First, the fundamental habitual practice, which enables the meaning of karmic consciousness to be accomplished. Second, the habitual practice of views and attachments that arise, which enables the meaning of discriminating consciousness to be accomplished. Why does habitual practice give rise to pure Dharmas without ceasing? It is because, having the Dharma of Suchness, one can influence ignorance. Because of the power of the cause and condition of influence, it causes the deluded mind to be disgusted with the suffering of birth and death and to joyfully seek Nirvana (涅槃, the state of liberation from the cycle of birth and death). Because this deluded mind has the cause and condition of disgust and seeking, it influences Suchness. Deeply believing in one's own nature, knowing that the mind is falsely moving and has no prior realm, cultivating the Dharma of detachment, because one truly knows that there is no prior realm, using various skillful means to arise in accordance with practice, not grasping, not thinking, and even after a long period of habitual practice, ignorance will be extinguished. Because ignorance is extinguished, the mind has no arising; because there is no arising, the realm also ceases accordingly; because the causes and conditions are all extinguished, all mental appearances disappear, which is called attaining Nirvana and accomplishing natural karma. The habitual practice of the deluded mind has two aspects. What are the two? First, the habitual practice of discriminating consciousness, relying on various ordinary beings,

夫二乘人等，厭生死苦，隨力所能，以漸趣向無上道故。二者、意熏習，謂諸菩薩發心勇猛速趣涅槃故。真如熏習義有二種。云何為二？一者、自體相熏習，二者、用熏習。自體相熏習者，從無始世來，具無漏法備，有不思議業，作境界之性。依此二義恒常熏習，以有力故，能令眾生厭生死苦、樂求涅槃，自信己身有真如法，發心修行。

問曰：「若如是義者，一切眾生悉有真如，等皆熏習，云何有信、無信，無量前後差別？皆應一時自知有真如法，勤修方便等入涅槃。」

答曰：「真如本一，而有無量無邊無明，從本已來自性差別厚薄不同故。過恒沙等上煩惱依無明起差別，我見愛染煩惱依無明起差別。如是一切煩惱，依于無明所起，前後無量差別，唯如來能知故。又諸佛法有因有緣，因緣具足乃得成辦。如木中火性是火正因，若無人知，不假方便能自燒木，無有是處。眾生亦爾，雖有正因熏習之力，若不值遇諸佛菩薩善知識等以之為緣，能自斷煩惱入涅槃者，則無是處。若雖有外緣之力，而內凈法未有熏習力者，亦不能究竟厭生死苦、樂求涅槃。若因緣具足者，所謂自有熏習之力，又為諸佛菩薩等慈悲願護故，能起厭苦之心，信有涅槃，修習善根。以修善根成熟故，則值諸佛菩薩示教利喜，乃能進趣

【現代漢語翻譯】現代漢語譯本二乘人（聲聞乘和緣覺乘的修行者）等，厭惡生死輪迴的痛苦，隨各自的能力，逐漸趨向無上菩提大道。第二種是意熏習，指菩薩發心勇猛，迅速趨向涅槃的緣故。真如熏習的含義有兩種。哪兩種呢？一是自體相熏習，二是作用熏習。自體相熏習是指，從無始劫以來，本具無漏之法，具備不可思議的業用，作為境界的體性。依靠這兩種含義恒常熏習，因為有力量的緣故，能夠使眾生厭惡生死輪迴的痛苦，喜好並追求涅槃，自信自身具有真如之法，從而發心修行。有人問：『如果按照你所說的道理，一切眾生都具有真如，平等地受到熏習，為什麼有相信和不相信的差別，以及無量的前後差別呢？所有眾生都應該同時自覺具有真如之法，勤奮修行方便法門，一同進入涅槃。』回答說：『真如本體只有一個，卻有無量無邊的無明。從本來就有的自性差別，有厚有薄的不同。超過恒河沙數般的上等煩惱，依靠無明而產生差別；我見和愛染等煩惱，也依靠無明而產生差別。像這樣，一切煩惱都依靠無明而生起，前後有無量的差別，只有如來才能完全知曉。而且諸佛的法，有因有緣，因緣具足才能成就。比如木頭中的火性是火的正因，如果沒有人知道，不借助任何方法就能自己燃燒木頭，這是不可能的。眾生也是這樣，雖然有正因熏習的力量，如果不遇到諸佛菩薩善知識等作為外緣，能夠自己斷除煩惱而進入涅槃，也是不可能的。如果雖然有外緣的力量，而內在清凈之法沒有熏習的力量，也不能最終厭惡生死輪迴的痛苦，喜好並追求涅槃。如果因緣具足，就是說自身有熏習的力量，又因為諸佛菩薩等的慈悲願力護持，就能生起厭離痛苦的心，相信有涅槃，修習善根。因為修習善根成熟的緣故，就能遇到諸佛菩薩的開示教導，從而能夠進步趨向涅槃。』

【English Translation】 English version Those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna practitioners), weary of the suffering of birth and death, gradually approach the unsurpassed path according to their abilities. The second is intentional perfuming (意熏習, yì xūn xí), which refers to Bodhisattvas generating courageous minds and quickly approaching Nirvāṇa. The meaning of Suchness (真如, Zhēnrú) perfuming has two aspects. What are the two? First, self-nature aspect perfuming (自體相熏習, zìtǐ xiāng xūn xí); second, function perfuming (用熏習, yòng xūn xí). Self-nature aspect perfuming refers to, from beginningless time, being fully endowed with unconditioned dharmas, possessing inconceivable karmic functions, and having the nature of being a realm. Relying on these two meanings, constant perfuming, because of its power, can cause sentient beings to be weary of the suffering of birth and death, to joyfully seek Nirvāṇa, to have confidence that they possess the Dharma of Suchness, and to generate the mind to cultivate. Question: 'If it is as you say, that all sentient beings possess Suchness and are equally perfumed, why are there differences between those who have faith and those who do not, and why are there immeasurable differences in timing? All beings should simultaneously realize that they possess the Dharma of Suchness, diligently cultivate expedient methods, and enter Nirvāṇa together.' Answer: 'The essence of Suchness is one, but there are immeasurable and boundless ignorances (無明, Wúmíng). From the beginning, the differences in their inherent natures vary in thickness. Superior afflictions, like those exceeding the sands of the Ganges, arise from ignorance and have differences; afflictions such as self-view and attachment also arise from ignorance and have differences. Like this, all afflictions arise from ignorance, and there are immeasurable differences in their timing, which only the Tathāgata (如來, Rúlái) can fully know. Moreover, the Buddhadharma has causes and conditions; only when causes and conditions are complete can it be accomplished. For example, the fire nature in wood is the direct cause of fire, but if no one knows it, it cannot burn the wood on its own without any means. It is the same with sentient beings; although they have the power of direct cause perfuming, if they do not encounter Buddhas, Bodhisattvas, good spiritual friends (善知識, shàn zhīshì), etc., as external conditions, they cannot cut off afflictions and enter Nirvāṇa on their own. If there is the power of external conditions but the internal pure Dharma has not been perfumed, they also cannot ultimately be weary of the suffering of birth and death and joyfully seek Nirvāṇa. If the causes and conditions are complete, that is, if they have the power of self-perfuming and are also protected by the compassionate vows of Buddhas and Bodhisattvas, they can generate a mind of aversion to suffering, believe in Nirvāṇa, and cultivate good roots. Because the cultivation of good roots matures, they will encounter Buddhas and Bodhisattvas who show, teach, benefit, and delight them, and then they can progress towards Nirvāṇa.'

，向涅槃道。」

用熏習者，即是眾生外緣之力。如是外緣有無量義，略說二種。云何為二？一者、差別緣，二者、平等緣。差別緣者，此人依于諸佛菩薩等，從初發意始求道時乃至得佛，于中若見若念，或為眷屬父母諸親，或為給使，或為知友，或為怨家，或起四攝，乃至一切所作無量行緣，以起大悲熏習之力，能令眾生增長善根，若見若聞得利益故。此緣有二種。云何為二？一者、近緣，速得度故。二者、遠緣，久遠得度故。是近遠二緣，分別復有二種。云何為二？一者、增長行緣，二者、受道緣。平等緣者，一切諸佛菩薩，皆愿度脫一切眾生，自然熏習恒常不捨。以同體智力故，隨應見聞而現作業。所謂眾生依於三昧，乃得平等見諸佛故。此體用熏習，分別復有二種。云何為二？一者、未相應，謂凡夫、二乘、初發意菩薩等，以意、意識熏習，依信力故而能修行；未得無分別心與體相應故，未得自在業修行與用相應故。二者、已相應，謂法身菩薩得無分別心，與諸佛智用相應，唯依法力自然修行，熏習真如，滅無明故。

複次，染法從無始已來熏習不斷，乃至得佛后則有斷。凈法熏習則無有斷，盡于未來。此義云何？以真如法常熏習故，妄心則滅、法身顯現，起用熏習，故無有斷。

複次，

【現代漢語翻譯】現代漢語譯本：導向涅槃之道。

通過熏習而得的力量，就是眾生的外緣之力。這樣的外緣有無量意義，簡略地說有兩種。哪兩種呢？一是差別緣，二是平等緣。差別緣是指，此人依靠諸佛菩薩等，從最初發心開始求道時，乃至最終成佛，在此過程中，無論是見到還是憶念，或者是作為眷屬、父母等親人，或者是作為僕人，或者是作為知己朋友，或者是作為怨家，或者發起四攝法，乃至一切所作的無量行為因緣，以發起大悲熏習的力量，能夠使眾生增長善根，無論是見到還是聽到都能得到利益。這種緣分有兩種。哪兩種呢？一是近緣，能夠迅速得到解脫。二是遠緣，需要很久才能得到解脫。這近緣和遠緣，分別又有兩種。哪兩種呢？一是增長行緣，二是受道緣。平等緣是指，一切諸佛菩薩，都願意度脫一切眾生，自然熏習恒常不捨。因為具有同體智力的緣故，隨著眾生相應的見聞而顯現作用。就是說眾生依靠三昧，才能平等地見到諸佛的緣故。這體用熏習，分別又有兩種。哪兩種呢？一是未相應，指的是凡夫、二乘、初發心的菩薩等，以意和意識進行熏習，依靠信力而能夠修行；因為沒有得到無分別心，與真如本體相應，沒有得到自在的業力修行，與真如妙用相應。二是已相應，指的是法身菩薩得到無分別心，與諸佛的智慧作用相應，只依法力自然修行，熏習真如，滅除無明。

再者，染法從無始以來熏習不斷，乃至成佛之後才會有斷絕。而凈法的熏習則沒有斷絕，直到未來。這是什麼意思呢？因為真如法常常熏習的緣故，妄心就會滅除，法身就會顯現，發起妙用熏習，所以沒有斷絕。

再者，

【English Translation】 English version: leads to the path of Nirvana (state of perfect peace).

The power obtained through cultivation is the external causal power of sentient beings. Such external causes have limitless meanings, but briefly speaking, there are two types. What are the two? The first is differentiated causes, and the second is equal causes. Differentiated causes refer to a person relying on Buddhas (enlightened beings) and Bodhisattvas (beings on the path to enlightenment), from the initial aspiration to seek the path until attaining Buddhahood (state of enlightenment). During this process, whether seeing or remembering, or as family members such as parents, or as servants, or as close friends, or as enemies, or initiating the Four Embracing Dharmas (generosity, kind speech, beneficial action, and cooperation), and even all actions performed as limitless causal conditions, using the power of great compassion cultivation, can enable sentient beings to increase their roots of goodness, benefiting them whether they see or hear. This causal condition has two types. What are the two? The first is near causes, allowing for swift liberation. The second is distant causes, requiring a long time for liberation. These near and distant causes are further divided into two types. What are the two? The first is causes that increase practice, and the second is causes that receive the Dharma (teachings). Equal causes refer to all Buddhas and Bodhisattvas wishing to liberate all sentient beings, naturally cultivating constantly without ceasing. Because of the power of the wisdom of oneness, they manifest actions according to what sentient beings see and hear. That is to say, sentient beings rely on Samadhi (state of meditative consciousness) to equally see all Buddhas. This essence and function cultivation is further divided into two types. What are the two? The first is non-correspondence, referring to ordinary people, those of the Two Vehicles (Shravakas and Pratyekabuddhas), Bodhisattvas who have just made the initial aspiration, etc., who cultivate with intention and consciousness, relying on the power of faith to practice; because they have not attained the non-discriminating mind, corresponding with the essence of Suchness (true nature), and have not attained the free practice of karma, corresponding with the function of Suchness. The second is correspondence, referring to Dharmakaya (body of the Dharma) Bodhisattvas who have attained the non-discriminating mind, corresponding with the wisdom and function of all Buddhas, only naturally cultivating according to the power of the Dharma, cultivating Suchness, and extinguishing ignorance.

Furthermore, defiled dharmas (impure phenomena) have been cultivated continuously since beginningless time, and only cease after attaining Buddhahood. The cultivation of pure dharmas (pure phenomena), however, does not cease, continuing into the future. What does this mean? Because the Dharma of Suchness is constantly cultivated, the deluded mind will be extinguished, the Dharmakaya will manifest, and the cultivation of wondrous function will arise, so there is no cessation.

Furthermore,

真如自體相者，一切凡夫、聲聞、緣覺、菩薩、諸佛，無有增減，非前際生、非后際滅，畢竟常恒。從本已來，性自滿足一切功德。所謂自體有大智慧光明義故，遍照法界義故，真實識知義故，自性清凈心義故，常樂我凈義故，清涼不變自在義故。具足如是過於恒沙不離、不斷、不異、不思議佛法，乃至滿足無有所少義故，名為如來藏，亦名如來法身。

問曰：「上說真如，其體平等離一切相，云何復說體有如是種種功德？」

答曰：「雖實有此諸功德義，而無差別之相，等同一味，唯一真如。此義云何？以無分別離分別相。是故無二。復以何義得說差別？以依業識，生滅相示。此云何示？以一切法本來唯心，實無于念，而有妄心，不覺起念，見諸境界故說無明。心性不起，即是大智慧光明義故。若心起見，則有不見之相。心性離見，即是遍照法界義故。若心有動，非真識知，無有自性，非常、非樂、非我、非凈，熱惱衰變則不自在，乃至具有過恒沙等妄染之義。對此義故，心性無動則有過恒沙等諸凈功德相義示現。若心有起，更見前法可念者則有所少。如是凈法無量功德，即是一心，更無所念，是故滿足。名為法身如來之藏。」

複次，真如用者，所謂諸佛如來，本在因地發大慈悲，修諸波羅蜜

【現代漢語翻譯】現代漢語譯本：真如自體相（Tathata-self-nature aspect），對於一切凡夫、聲聞（Śrāvaka，聲聞乘的修行者）、緣覺（Pratyekabuddha，獨自覺悟者）、菩薩（Bodhisattva，追求覺悟的修行者）、諸佛（Buddha，覺悟者）來說，沒有增減，不是在過去產生，也不是在未來消滅，畢竟是常恒不變的。從本來就具有的，其自性就已然滿足了一切功德。這指的是自體具有大智慧光明之義，因此能遍照法界之義，真實識知之義，自性清凈心之義，常樂我凈之義，清涼不變自在之義。完備地具有像這樣超過恒河沙數般不離、不斷、不異、不可思議的佛法，乃至滿足而沒有任何缺少之義，因此名為如來藏（Tathāgatagarbha，如來藏），也名為如來法身（Dharmakāya，法身）。有人問：『上面說真如，它的本體平等，遠離一切相，為什麼又說本體具有如此種種功德？』回答說：『雖然實際上有這些功德之義，卻沒有差別的相狀，平等地如同一個味道，唯一是真如。這個道理是什麼呢？因為沒有分別，遠離分別之相。所以不是二元對立的。又以什麼道理可以說有差別呢？因為依靠業識（Karma-vijñāna，業識），生滅的相狀顯現。這如何顯現呢？因為一切法本來唯心，實際上沒有念頭，卻有虛妄的心，不覺悟而生起念頭，見到各種境界，所以說無明（Avidyā，無明）。心性不起，就是大智慧光明之義。如果心生起見解，就會有不見的相狀。心性遠離見解，就是遍照法界之義。如果心有動搖，就不是真正的識知，沒有自性，不是常、不是樂、不是我、不是凈，熱惱衰變，因此不自在，乃至具有超過恒河沙數般的虛妄染污之義。針對這個道理，心性沒有動搖，就具有超過恒河沙數般的各種清凈功德相之義顯現。如果心有生起，再看到前面的法，認為可以執念，就會有所缺少。像這樣清凈法無量的功德，就是一心，不再有任何執念，所以是滿足的。名為法身如來之藏。』其次，真如的功用，指的是諸佛如來，本來在因地（因位）發大慈悲心，修習各種波羅蜜（Pāramitā，到達彼岸的方法）

【English Translation】 English version: The aspect of the Suchness-Self-Nature (Tathata-self-nature aspect) is such that for all ordinary beings, Śrāvakas (Śrāvaka, practitioners of the Hearer Vehicle), Pratyekabuddhas (Pratyekabuddha, solitary realizers), Bodhisattvas (Bodhisattva, practitioners seeking enlightenment), and Buddhas (Buddha, enlightened ones), there is no increase or decrease; it is not born in the past nor does it perish in the future; it is ultimately constant and unchanging. From the very beginning, its nature is inherently complete with all merits. This refers to the self-nature having the meaning of great wisdom and light, therefore having the meaning of universally illuminating the Dharma Realm, the meaning of truly knowing and discerning, the meaning of the self-nature being a pure mind, the meaning of permanence, bliss, self, and purity, and the meaning of coolness, immutability, and freedom. It fully possesses such Buddha-dharmas that exceed the sands of the Ganges River, being inseparable, continuous, non-different, and inconceivable, even to the point of fulfilling without any lack, therefore it is called the Tathāgatagarbha (Tathāgatagarbha, the womb of the Thus-Come One), and also called the Dharmakāya (Dharmakāya, the Body of the Dharma) of the Thus-Come One. Someone asks: 'Above, it is said that Suchness, its essence is equal and devoid of all characteristics, why then is it said that the essence possesses such various merits?' The answer is: 'Although there are indeed these meanings of merits, there are no characteristics of difference; they are equally of one flavor, solely Suchness. What is this meaning? Because there is no discrimination, being apart from the characteristics of discrimination. Therefore, it is not dualistic. Furthermore, by what meaning can difference be spoken of? Because relying on karma-consciousness (Karma-vijñāna, karma-consciousness), the characteristics of arising and ceasing appear. How does this appear? Because all dharmas are originally only mind; in reality, there is no thought, yet there is deluded mind, unknowingly giving rise to thought, seeing various realms, therefore it is said to be ignorance (Avidyā, ignorance). The mind-nature not arising is the meaning of great wisdom and light. If the mind gives rise to views, then there will be the characteristic of not seeing. The mind-nature being apart from views is the meaning of universally illuminating the Dharma Realm. If the mind has movement, it is not true knowing and discerning, having no self-nature, not permanent, not blissful, not self, not pure, hot with afflictions and decaying, therefore not free, even to the point of possessing meanings of delusion and defilement that exceed the sands of the Ganges River. In response to this meaning, the mind-nature not moving has the meaning of various pure merits appearing, exceeding the sands of the Ganges River. If the mind has arising, and further sees the preceding dharmas as something to be clung to, then there will be a lack. Such pure dharmas, immeasurable merits, are one mind, no longer having any clinging, therefore it is complete. It is called the Tathāgatagarbha of the Dharmakāya.' Furthermore, the function of Suchness refers to the Buddhas, the Thus-Come Ones, originally generating great compassion in the causal stage (the stage of causes), cultivating various Pāramitās (Pāramitā, perfections)

，攝化眾生。立大誓願，盡欲度脫等眾生界。亦不限劫數盡于未來，以取一切眾生如己身故，而亦不取眾生相。此以何義？謂如實知一切眾生及與己身真如平等無別異故。以有如是大方便智，除滅無明、見本法身，自然而有不思議業種種之用，即與真如等遍一切處，又亦無有用相可得。何以故？謂諸佛如來唯是法身智相之身，第一義諦無有世諦境界，離於施作，但隨眾生見聞得益故說為用。此用有二種。云何為二？一者、依分別事識，凡夫、二乘心所見者，名為應身。以不知轉識現故見從外來，取色分齊不能盡知故。二者、依于業識，謂諸菩薩從初發意，乃至菩薩究竟地，心所見者，名為報身。身有無量色，色有無量相，相有無量好，所住依果亦有無量種種莊嚴隨所示現，即無有邊不可窮盡離分齊相，隨其所應，常能住持不毀不失。如是功德，皆因諸波羅蜜等無漏行熏，及不思議熏之所成就，具足無量樂相故，說為報身。又為凡夫所見者，是其粗色，隨於六道各見不同，種種異類非受樂相故，說為應身。

複次，初發意菩薩等所見者，以深信真如法故，少分而見，知彼色相莊嚴等事，無來無去、離於分齊，唯依心現、不離真如。然此菩薩猶自分別，以未入法身位故。若得凈心，所見微妙其用轉勝，乃至菩薩地盡

【現代漢語翻譯】現代漢語譯本：攝受教化眾生。立下宏大的誓願，想要救度所有眾生。也不限定劫數，直到未來，因為把一切眾生看作自己一樣，但也不執著于眾生的表象。這是什麼意思呢？因為如實地知道一切眾生和自己的真如本性是平等沒有差別的。因為有這樣的大方便智慧，消除無明，見到本來的法身，自然而然地有不可思議的種種作用，與真如一樣遍及一切地方，也沒有能找到有作用的表象。為什麼呢？因為諸佛如來只是法身智相之身，是第一義諦，沒有世俗的境界，遠離施作，只是隨著眾生的見聞而得到利益，所以說為作用。這種作用有兩種。哪兩種呢？第一種，依據分別事識，凡夫和二乘（聲聞、緣覺）的心所見到的，叫做應身。因為不知道轉識的顯現，所以認為是從外面來的，取色相的界限不能完全知道。第二種，依據于業識，是諸菩薩從最初發心，直到菩薩究竟地，心所見到的，叫做報身。報身有無量的身，身有無量的相，相有無量的好，所居住的依報也有無量種種的莊嚴，隨著所顯示的，就沒有邊際，不可窮盡，離開界限的表象，隨著他們所應得的，常常能夠住持而不毀壞不丟失。這樣的功德，都是因為諸波羅蜜（到達彼岸的方法）等無漏的修行熏習，以及不可思議的熏習所成就的，具足無量的快樂的表象，所以說為報身。又為凡夫所見到的，是粗糙的色相，隨著六道（天道、人道、阿修羅道、畜生道、餓鬼道、地獄道）各自所見不同，種種異類不是享受快樂的表象，所以說為應身。

其次，初發心的菩薩等所見到的，因為深信真如法，所以少部分地見到，知道那些色相莊嚴等事，沒有來沒有去，離開界限，只是依據心而顯現，不離開真如。然而這些菩薩仍然自己分別，因為沒有進入法身位。如果得到清凈心，所見到的微妙，它的作用更加殊勝，直到菩薩地的盡頭。

【English Translation】 English version: They gather in and transform sentient beings. They establish great vows, desiring to liberate all realms of sentient beings. They do not limit themselves by kalpas, extending into the future, because they regard all sentient beings as themselves, yet they do not grasp at the appearance of sentient beings. What is the meaning of this? It means that they truly know that the true nature of all sentient beings and themselves is equal and without difference. Because they possess such great expedient wisdom, they eliminate ignorance, see the original Dharmakaya (Dharma body), and naturally have inconceivable functions of various kinds, which are equal to and pervade all places like Thusness (真如). Moreover, there is no appearance of function to be obtained. Why is this? It is because all Buddhas and Tathagatas (如來) are only bodies of the Dharma body's wisdom aspect, the ultimate truth, without worldly realms, apart from action. They only speak of function because sentient beings gain benefit from what they see and hear. This function has two types. What are the two? First, based on the discriminating consciousness of affairs, what ordinary people and those of the Two Vehicles (二乘) (Śrāvakas and Pratyekabuddhas) see with their minds is called the Nirmāṇakāya (應身) (transformation body). Because they do not know the manifestation of the transformed consciousness, they see it as coming from the outside, taking the limits of form and not being able to fully know it. Second, based on karmic consciousness, what Bodhisattvas see with their minds from the initial arising of intention until the ultimate stage of a Bodhisattva is called the Sambhogakāya (報身) (reward body). The body has limitless bodies, each body has limitless characteristics, each characteristic has limitless perfections, and the dependent result of where they dwell also has limitless kinds of adornments. As they are shown, they are without limit, inexhaustible, and apart from limited appearances. According to what is appropriate, they are always able to maintain and not be destroyed or lost. Such merits are all accomplished through the perfuming of the Paramitas (波羅蜜) (perfections) and other non-outflow actions, as well as inconceivable perfuming, fully possessing limitless aspects of joy, and therefore are called the Sambhogakāya.

Furthermore, what ordinary people see is the coarse form, which varies according to the six realms (六道) (devas, humans, asuras, animals, hungry ghosts, and hell beings), with various kinds not enjoying the aspect of joy, and therefore is called the Nirmāṇakāya.

Moreover, what Bodhisattvas who have initially aroused their intention see is a small part because they deeply believe in the Dharma of Thusness, knowing that those aspects of form and adornment have no coming and no going, are apart from limits, only manifest according to the mind, and do not depart from Thusness. However, these Bodhisattvas still discriminate themselves because they have not entered the position of the Dharmakaya. If they obtain a pure mind, what they see is subtle, and its function becomes even more excellent, until the end of the Bodhisattva stage.

見之究竟。若離業識則無見相，以諸佛法身無有彼此色相迭相見故。

問曰：「若諸佛法身離於色相者，云何能現色相？」

答曰：「即此法身是色體故，能現於色。所謂從本已來色心不二，以色性即智故色體無形，說名智身；以智性即色故，說名法身遍一切處。所現之色無有分齊，隨心能示十方世界，無量菩薩無量報身，無量莊嚴各各差別，皆無分齊而不相妨。此非心識分別能知，以真如自在用義故。」

複次，顯示從生滅門即入真如門。所謂推求五陰色之與心，六塵境界畢竟無念，以心無形相，十方求之終不可得。如人迷故謂東為西，方實不轉。眾生亦爾，無明迷故謂心爲念，心實不動。若能觀察知心無念，即得隨順入真如門故。

對治邪執者，一切邪執皆依我見，若離於我則無邪執。是我見有二種。云何為二？一者、人我見，二者、法我見。人我見者，依諸凡夫說有五種。云何為五？一者、聞修多羅說如來法身畢竟寂寞猶如虛空，以不知為破著故，即謂虛空是如來性。云何對治？明虛空相是其妄法、體無不實，以對色故有，是可見相令心生滅。以一切色法本來是心，實無外色。若無色者，則無虛空之相。所謂一切境界唯心妄起故有，若心離於妄動則一切境界滅，唯一真心無所不遍。此

謂如來廣大性智究竟之義，非如虛空相故。二者、聞修多羅說世間諸法畢竟體空，乃至涅槃真如之法亦畢竟空，從本已來自空離一切相。以不知為破著故，即謂真如、涅槃之性唯是其空。云何對治？明真如法身自體不空，具足無量性功德故。三者、聞修多羅說如來之藏無有增減，體備一切功德之法。以不解故，即謂如來之藏有色心法自相差別。云何對治？以唯依真如義說故，因生滅染義示現說差別故。四者、聞修多羅說一切世間生死染法皆依如來藏而有，一切諸法不離真如。以不解故，謂如來藏自體具有一切世間生死等法。云何對治？以如來藏從本已來唯有過恒沙等諸凈功德，不離、不斷、不異真如義故。以過恒沙等煩惱染法，唯是妄有，性自本無，從無始世來未曾與如來藏相應故。若如來藏體有妄法，而使證會永息妄者，則無是處故。五者、聞修多羅說依如來藏故有生死，依如來藏故得涅槃。以不解故，謂眾生有始。以見始故，復謂如來所得涅槃，有其終盡，還作眾生。云何對治？以如來藏無前際故，無明之相亦無有始。若說三界外更有眾生始起者，即是外道經說。又如來藏無有後際，諸佛所得涅槃與之相應則無後際故。法我見者，依二乘鈍根故，如來但為說人無我。以說不究竟，見有五陰生滅之法，怖畏生死、妄

【現代漢語翻譯】現代漢語譯本關於如來廣大性智究竟之義，並非如同虛空一樣空無所有。第二，聽聞修多羅（Sutra，佛經）說世間一切諸法畢竟體性是空，乃至涅槃（Nirvana，寂滅）真如（Tathata，如實）之法也畢竟是空，從根本上就是空，遠離一切相。因為不瞭解這是爲了破除執著而說的，就認為真如、涅槃的體性只是空。如何對治這種錯誤觀念呢？要明白真如法身（Dharmakaya，法身）自體不空，具足無量體性功德。第三，聽聞修多羅說如來之藏（Tathagatagarbha，如來藏）沒有增減，本體具備一切功德之法。因為不理解，就認為如來之藏有色心等法的自相差別。如何對治這種錯誤觀念呢？因為這只是依據真如的意義來說的，因為生滅染污的意義而示現說差別。第四，聽聞修多羅說一切世間生死染污之法都依如來藏而有，一切諸法不離真如。因為不理解，就認為如來藏自體具有一切世間生死等法。如何對治這種錯誤觀念呢？因為如來藏從根本上就只有超過恒河沙數那樣多的清凈功德，不離、不斷、不異於真如的意義。而超過恒河沙數那樣多的煩惱染污之法，只是虛妄存在，體性本來就沒有，從無始以來未曾與如來藏相應。如果如來藏本體有虛妄之法，而能使證悟之人永遠止息虛妄，那是不可能的。第五，聽聞修多羅說依如來藏的緣故有生死，依如來藏的緣故得涅槃。因為不理解，就認為眾生有開始。因為見到有開始，又認為如來所得的涅槃，有其終盡，還會變成眾生。如何對治這種錯誤觀念呢？因為如來藏沒有前際，無明（Avidya，無明）之相也沒有開始。如果說三界之外還有眾生開始產生，那就是外道經書的說法。而且如來藏沒有後際，諸佛所得的涅槃與之相應，也就沒有後際。執著於法我見的人，因為二乘（Sravaka，聲聞；Pratyekabuddha，緣覺）根器遲鈍，如來只是為他們說人無我。因為說得不究竟，見到有五陰（Skandha，五蘊）生滅之法，怖畏生死，虛妄

【English Translation】 English version The meaning of the Tathagata's (Tathagata, 如來) vast nature and wisdom being ultimate is not like the emptiness of space. Secondly, hearing the Sutras (Sutra, 佛經) say that all phenomena in the world are ultimately empty in nature, even the Dharma (Dharma, 法) of Nirvana (Nirvana, 寂滅) and Suchness (Tathata, 如實) are ultimately empty, being empty from the beginning and apart from all characteristics. Because they do not understand that this is said to break attachments, they think that the nature of Suchness and Nirvana is only emptiness. How to counteract this? By clarifying that the Dharmakaya (Dharmakaya, 法身) of Suchness is not empty in itself, but is complete with limitless qualities and virtues. Thirdly, hearing the Sutras say that the Tathagatagarbha (Tathagatagarbha, 如來藏) neither increases nor decreases, and its essence is complete with all virtuous Dharmas. Because they do not understand, they think that the Tathagatagarbha has self-characteristic differences of form, mind, and so on. How to counteract this? Because it is only spoken according to the meaning of Suchness, and differences are shown and spoken because of the meaning of arising, ceasing, and defilement. Fourthly, hearing the Sutras say that all worldly phenomena of birth, death, and defilement arise dependent on the Tathagatagarbha, and that all Dharmas are inseparable from Suchness. Because they do not understand, they think that the Tathagatagarbha itself possesses all worldly phenomena such as birth and death. How to counteract this? Because the Tathagatagarbha from the beginning only has pure virtues equal to the sands of the Ganges River, and is not separate, not discontinuous, and not different from the meaning of Suchness. The defiled Dharmas of afflictions, equal to the sands of the Ganges River, are only falsely existent, and their nature is originally non-existent, never corresponding to the Tathagatagarbha since beginningless time. If the Tathagatagarbha inherently possessed false Dharmas, and could enable those who attain realization to eternally cease falsehood, that would be impossible. Fifthly, hearing the Sutras say that because of the Tathagatagarbha there is birth and death, and because of the Tathagatagarbha Nirvana is attained. Because they do not understand, they think that sentient beings have a beginning. Because they see a beginning, they also think that the Nirvana attained by the Tathagata has an end, and will revert to being sentient beings. How to counteract this? Because the Tathagatagarbha has no prior limit, and the aspect of ignorance (Avidya, 無明) also has no beginning. If it is said that sentient beings arise for the first time outside the Three Realms, that is what is said in the heretical scriptures. Moreover, the Tathagatagarbha has no posterior limit, and the Nirvana attained by all Buddhas corresponds to it, so there is no posterior limit. Those who are attached to the view of a Dharma-self, because of the dull roots of the Two Vehicles (Sravaka, 聲聞; Pratyekabuddha, 緣覺), the Tathagata only speaks of the non-self of persons for them. Because it is not spoken completely, they see the Dharmas of the arising and ceasing of the Five Skandhas (Skandha, 五蘊), fear birth and death, and falsely

取涅槃。云何對治？以五陰法自性不生則無有滅，本來涅槃故。

複次，究竟離妄執者，當知染法、凈法皆悉相待，無有自相可說，是故一切法從本已來，非色非心、非智非識、非有非無，畢竟不可說相。而有言說者，當知如來善巧方便，假以言說引導眾生，其旨趣者皆為離念歸於真如，以念一切法令心生滅不入實智故。

分別發趣道相者，謂一切諸佛所證之道，一切菩薩發心修行趣向義故。略說發心有三種。云何為三？一者、信成就發心，二者、解行發心，三者、證發心。信成就發心者，依何等人、修何等行，得信成就堪能發心？所謂依不定聚眾生，有熏習善根力故，信業果報，能起十善，厭生死苦、欲求無上菩提，得值諸佛，親承供養修行信心，經一萬劫信心成就故，諸佛菩薩教令發心；或以大悲故，能自發心；或因正法欲滅，以護法因緣，能自發心。如是信心成就得發心者，入正定聚，畢竟不退，名住如來種中正因相應。若有眾生善根微少，久遠已來煩惱深厚，雖值于佛亦得供養，然起人天種子，或起二乘種子。設有求大乘者，根則不定，若進若退。或有供養諸佛未經一萬劫，于中遇緣亦有發心，所謂見佛色相而發其心；或因供養眾僧而發其心；或因二乘之人教令發心；或學他發心。如是等發心悉

【現代漢語翻譯】現代漢語譯本：如何達到涅槃？用五蘊（panchaskandha）之法，自性不生則無有滅，本來就是涅槃的境界。

其次，對於究竟遠離虛妄執著的人來說，應當明白染法和凈法都是相互依存的，沒有獨立的自性可以描述。因此，一切法從根本上來說，既非色（rupa）也非心（citta），既非智（jnana）也非識（vijnana），既非有也非無，畢竟是不可言說的狀態。而有所言說，應當明白這是如來（Tathagata）善巧方便，假借言語來引導眾生，其根本目的都是爲了離念而歸於真如（tathata），因為執著於一切法會使心生滅，無法進入真實的智慧。

分別闡述發起菩提心（bodhicitta）的道路和狀態，是指一切諸佛所證悟的道路，也是一切菩薩發起菩提心修行所趣向的意義。簡略地說，發起菩提心有三種。哪三種呢？一是信成就發心，二是解行發心，三是證發心。信成就發心是指，依靠哪種人，修習哪種行為，才能獲得信成就，堪能發起菩提心呢？是指依靠不定聚的眾生，因為有熏習的善根力量，相信業果報應，能夠行持十善業，厭惡生死輪迴的痛苦，想要尋求無上菩提（anuttara-samyak-sambodhi），得以遇到諸佛，親自承事供養，修行信心，經過一萬劫的時間，信心成就，諸佛菩薩教導他們發起菩提心；或者因為大悲心，能夠自己發起菩提心；或者因為正法將要滅亡，以護持正法的因緣，能夠自己發起菩提心。像這樣信心成就而發起菩提心的人，進入正定聚，畢竟不會退轉，名為安住于如來種性中的正因相應。如果有的眾生善根微少，長久以來煩惱深厚，即使遇到佛也得以供養，然而只是種下人天果報的種子，或者種下二乘（sravaka-yana, pratyekabuddha-yana）的種子。即使有求大乘（Mahayana）的人，根基也不穩定，或者進步或者退步。或者有的供養諸佛沒有經過一萬劫，在其中遇到因緣也有發起菩提心的，比如見到佛的色相而發起菩提心；或者因為供養眾僧而發起菩提心；或者因為二乘之人教導而發起菩提心；或者學習他人發起菩提心。像這些發起菩提心都

【English Translation】 English version: How to attain Nirvana? By the principle of the five skandhas (panchaskandha), if self-nature does not arise, then there is no cessation; it is originally Nirvana.

Furthermore, for those who have ultimately abandoned false attachments, it should be understood that defiled dharmas and pure dharmas are all interdependent, and there is no independent self-nature that can be described. Therefore, all dharmas, from their very origin, are neither form (rupa) nor mind (citta), neither wisdom (jnana) nor consciousness (vijnana), neither existent nor non-existent, and are ultimately indescribable. When there is speech, it should be understood that it is the skillful means of the Tathagata (Tathagata), using language to guide sentient beings, with the fundamental purpose of abandoning thoughts and returning to Suchness (tathata), because attachment to all dharmas causes the mind to arise and cease, preventing entry into true wisdom.

To separately explain the path and state of generating Bodhicitta (bodhicitta), it refers to the path realized by all Buddhas, and the meaning that all Bodhisattvas aspire to through generating Bodhicitta and practicing. Briefly, there are three types of generating Bodhicitta. What are the three? First, generating Bodhicitta through the accomplishment of faith; second, generating Bodhicitta through understanding and practice; and third, generating Bodhicitta through realization. Generating Bodhicitta through the accomplishment of faith refers to relying on what kind of person and cultivating what kind of practice to attain the accomplishment of faith and be capable of generating Bodhicitta? It refers to relying on sentient beings of the uncertain group, because they have the power of accumulated good roots, believe in the karmic consequences, are able to perform the ten wholesome actions, are weary of the suffering of birth and death, desire to seek unsurpassed Bodhi (anuttara-samyak-sambodhi), are able to encounter Buddhas, personally serve and make offerings, cultivate faith, and after ten thousand kalpas, their faith is accomplished, and the Buddhas and Bodhisattvas teach them to generate Bodhicitta; or because of great compassion, they are able to generate Bodhicitta themselves; or because the True Dharma is about to perish, and through the cause of protecting the Dharma, they are able to generate Bodhicitta themselves. Those who generate Bodhicitta through the accomplishment of faith in this way enter the group of those who are assured of enlightenment, and will ultimately not regress, and are called those who dwell in the Tathagata's lineage and are in accordance with the right cause. If there are sentient beings with few good roots and deep-seated afflictions from a long time ago, even if they encounter the Buddha and are able to make offerings, they only plant the seeds for human and heavenly rewards, or plant the seeds for the Two Vehicles (sravaka-yana, pratyekabuddha-yana). Even if there are those who seek the Great Vehicle (Mahayana), their roots are unstable, either progressing or regressing. Or there are those who have not made offerings to the Buddhas for ten thousand kalpas, but encounter conditions in between and also generate Bodhicitta, such as generating Bodhicitta upon seeing the Buddha's form; or generating Bodhicitta because of making offerings to the Sangha; or generating Bodhicitta because of being taught by those of the Two Vehicles; or learning from others to generate Bodhicitta. All such generating of Bodhicitta are

皆不定，遇惡因緣，或便退失墮二乘地。

複次，信成就發心者，發何等心？略說有三種。云何為三？一者、直心，正念真如法故。二者、深心，樂集一切諸善行故。三者、大悲心，欲拔一切眾生苦故。

問曰：「上說法界一相、佛體無二，何故不唯念真如，復假求學諸善之行？」

答曰：「譬如大摩尼寶體性明凈，而有礦穢之垢。若人雖念寶性，不以方便種種磨治，終無得凈。如是眾生真如之法體性空凈，而有無量煩惱染垢。若人雖念真如，不以方便種種熏修，亦無得凈。以垢無量遍一切法故，修一切善行以為對治。若人修行一切善法，自然歸順真如法故。略說方便有四種。云何為四？一者、行根本方便。謂觀一切法自性無生，離於妄見，不住生死。觀一切法因緣和合，業果不失，起于大悲修諸福德，攝化眾生不住涅槃，以隨順法性無住故。二者、能止方便。謂慚愧悔過，能止一切惡法不令增長，以隨順法性離諸過故。三者、發起善根增長方便。謂勤供養、禮拜三寶，讚歎、隨喜、勸請諸佛，以愛敬三寶淳厚心故，信得增長，乃能志求無上之道。又因佛法僧力所護故，能消業障，善根不退，以隨順法性離癡障故。四者、大愿平等方便。所謂發願盡于未來，化度一切眾生使無有餘，皆令究竟無餘涅

【現代漢語翻譯】皆不定，遇到惡劣的因緣，就可能會退失，墮落到二乘（聲聞乘和緣覺乘）的境界。

再者，因信心成就而發菩提心的人，發的是什麼樣的心呢？簡略地說有三種。哪三種呢？一是直心，因為正念真如法（宇宙萬物的真實本性）。二是深心，因為樂於積聚一切善行。三是大悲心，因為想要拔除一切眾生的痛苦。

問：『上面說，法界（宇宙萬有）是一個統一的整體，佛的本體沒有差別，為什麼不只念真如，還要假借修學各種善行呢？』

答：『譬如一顆大的摩尼寶珠（如意寶珠），其本體性質是明亮潔凈的，但卻有礦石雜質的污垢。如果有人雖然知道寶珠的本性，卻不使用各種方法來打磨擦拭，終究無法得到潔凈的寶珠。就像這樣，眾生的真如法（真實本性）的本體是空性清凈的，但卻有無量煩惱的染污。如果有人雖然知道真如，卻不使用各種方法來熏習修持，也無法得到清凈。因為污垢是無量的，遍及一切法，所以要修一切善行來作為對治。如果有人修行一切善法，自然會歸順真如法。』簡略地說，方便法門有四種。哪四種呢？一是行根本方便。也就是觀察一切法的自性本無生滅，遠離虛妄的見解，不執著于生死。觀察一切法是因緣和合而生，業的果報不會消失，生起大悲心修各種福德，攝受教化眾生而不執著于涅槃，這是因為隨順法性無所住的緣故。二是能止方便。也就是慚愧懺悔，能夠阻止一切惡法不讓其增長，這是因為隨順法性遠離各種過失的緣故。三是發起善根增長方便。也就是勤奮地供養、禮拜三寶（佛、法、僧），讚歎、隨喜、勸請諸佛，因為對三寶有愛敬淳厚的心，所以信心能夠增長，才能立志追求無上的佛道。又因為佛法僧的力量所護佑，能夠消除業障，善根不會退失，這是因為隨順法性遠離愚癡障礙的緣故。四是大愿平等方便。也就是發願在未來的無盡時間裡，教化度脫一切眾生，使沒有一個遺漏，都讓他們最終達到無餘涅槃（徹底的寂滅）。

【English Translation】 All are uncertain, and upon encountering evil conditions, they may regress and fall into the realm of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna).

Furthermore, for those who generate the aspiration for enlightenment through the accomplishment of faith, what kind of mind do they generate? Briefly speaking, there are three types. What are the three? First, the straightforward mind, because of rightly contemplating the Suchness (Tathatā) of Dharma. Second, the profound mind, because of delighting in accumulating all virtuous practices. Third, the great compassionate mind, because of desiring to liberate all sentient beings from suffering.

Question: 'Above, it was said that the Dharmadhātu (realm of phenomena) is of one aspect, and the Buddha's essence is without duality. Why not only contemplate Suchness, but also rely on learning various virtuous practices?'

Answer: 'For example, a great Maṇi jewel (wish-fulfilling jewel) has a bright and pure essence, but it also has the impurities of ore. If someone only contemplates the jewel's essence but does not use various skillful means to polish and refine it, they will never obtain a pure jewel. Likewise, the Suchness of Dharma of sentient beings has an empty and pure essence, but it also has immeasurable defilements of afflictions. If someone only contemplates Suchness but does not use various skillful means to cultivate and purify it, they will not attain purity. Because the defilements are immeasurable and pervade all dharmas, one must cultivate all virtuous practices as a countermeasure. If someone cultivates all virtuous practices, they will naturally accord with the Suchness of Dharma.' Briefly speaking, there are four types of skillful means. What are the four? First, the fundamental skillful means of practice. That is, contemplating that all dharmas are inherently without arising, being free from deluded views, and not dwelling in birth and death. Contemplating that all dharmas arise from the aggregation of causes and conditions, and that the consequences of karma are not lost, generating great compassion, cultivating various merits, and gathering and transforming sentient beings without dwelling in Nirvāṇa, because of according with the non-abiding nature of Dharma. Second, the skillful means of cessation. That is, being ashamed and remorseful, which can stop all evil dharmas from increasing, because of according with the nature of Dharma and being free from all faults. Third, the skillful means of initiating and increasing good roots. That is, diligently making offerings to and prostrating to the Three Jewels (Buddha, Dharma, Saṅgha), praising, rejoicing in, and requesting the Buddhas, because of having a pure and respectful mind towards the Three Jewels, faith can increase, and one can aspire to the unsurpassed path of Buddhahood. Moreover, because of being protected by the power of the Buddha, Dharma, and Saṅgha, one can eliminate karmic obstacles, and good roots will not regress, because of according with the nature of Dharma and being free from the obscuration of ignorance. Fourth, the skillful means of great vow and equality. That is, vowing to exhaust the future, to transform and liberate all sentient beings, so that none are left behind, and to lead them all to ultimately attain Nirvāṇa without remainder (complete cessation).

槃，以隨順法性無斷絕故，法性廣大，遍一切眾生，平等無二，不念彼此，究竟寂滅故。菩薩發是心故，則得少分見於法身。以見法身故，隨其願力能現八種利益眾生。所謂從兜率天退，入胎，住胎，出胎，出家，成道，轉法輪，入于涅槃。然是菩薩未名法身，以其過去無量世來有漏之業未能決斷，隨其所生與微苦相應，亦非業系，以有大愿自在力故。如修多羅中，或說有退墮惡趣者，非其實退，但為初學菩薩未入正位而懈怠者，恐怖令使勇猛故。又是菩薩一發心后，遠離怯弱，畢竟不畏墮二乘地。若聞無量無邊阿僧祇劫勤苦難行乃得涅槃，亦不怯弱，以信知一切法從本已來自涅槃故。解行發心者，當知轉勝。以是菩薩從初正信已來，于第一阿僧祇劫將欲滿故，于真如法中，深解現前，所修離相。以知法性體無慳貪故，隨順修行檀波羅蜜；以知法性無染，離五欲過故，隨順修行尸波羅蜜；以知法性無苦，離瞋惱故，隨順修行羼提波羅蜜；以知法性無身心相，離懈怠故，隨順修行毗梨耶波羅蜜；以知法性常定，體無亂故，隨順修行禪波羅蜜；以知法性體明，離無明故，隨順修行般若波羅蜜。證發心者，從凈心地乃至菩薩究竟地，證何境界？所謂真如，以依轉識說為境界，而此證者無有境界，唯真如智名為法身。是菩薩于

【現代漢語翻譯】現代漢語譯本：涅槃（Nirvana），是因為隨順法性而沒有斷絕的緣故。法性廣大，遍及一切眾生，平等沒有差別，不執著于彼此，最終歸於寂滅。菩薩發起這樣的心，就能稍微見到法身（Dharmakaya）。因為見到法身，所以能隨其願力顯現八種利益眾生的事蹟，也就是從兜率天（Tusita Heaven）退下，入胎，住胎，出胎，出家，成道，轉法輪（turning the wheel of Dharma），進入涅槃。然而這樣的菩薩還不能稱為法身，因為他們過去無量世以來的有漏之業還沒有完全斷除，所以隨著所生之處還會感受到輕微的痛苦，但這也不是業力的束縛，因為他們有大愿的自在力量。就像修多羅（Sutra）中，有時會說有菩薩退墮到惡趣，這並非真的退墮，只是爲了讓那些初學菩薩還沒有進入正位而懈怠的人，感到恐怖從而勇猛精進。而且這樣的菩薩一旦發起菩提心后，就會遠離怯弱，最終不會畏懼墮入二乘（聲聞和緣覺）的境界。如果聽到要經過無量無邊阿僧祇劫（asamkhya kalpas）的勤苦修行才能得到涅槃，也不會怯弱，因為他們相信一切法從根本上來說本來就是涅槃。理解和修行而發菩提心的人，應當知道會更加殊勝。因為這樣的菩薩從最初的正信開始，在第一個阿僧祇劫將要圓滿的時候，對於真如法（Tathata）的深刻理解已經顯現，所修行的都是離相的。因為知道法性的本體沒有慳貪，所以隨順修行檀波羅蜜（Dānapāramitā，佈施）；因為知道法性沒有污染，遠離五欲的過患，所以隨順修行尸波羅蜜（Śīlapāramitā，持戒）；因為知道法性沒有痛苦，遠離嗔惱，所以隨順修行羼提波羅蜜（Kṣāntipāramitā，忍辱）；因為知道法性沒有身心之相，遠離懈怠，所以隨順修行毗梨耶波羅蜜（Vīryapāramitā，精進）；因為知道法性常定，本體沒有散亂，所以隨順修行禪波羅蜜（Dhyānapāramitā，禪定）；因為知道法性本體光明，遠離無明，所以隨順修行般若波羅蜜（Prajñāpāramitā，智慧）。證悟發心的人，從凈心地（pure mind ground）乃至菩薩究竟地（ultimate bodhisattva ground），證悟的是什麼境界呢？就是真如（Tathata），因為依據轉識（transformed consciousness）而說為境界，而這個證悟者是沒有境界的，只有真如智（Tathata-jnana）才稱為法身。這樣的菩薩在于

【English Translation】 English version: Nirvana is because it accords with Dharma-nature (Dharmata) without interruption. Dharma-nature is vast, pervading all sentient beings, equal and without duality, not clinging to 'this' or 'that', ultimately returning to quiescence. When a Bodhisattva generates this mind, they can see a small portion of the Dharmakaya (Dharmakaya, the body of the Dharma). Because they see the Dharmakaya, they can manifest eight kinds of benefits for sentient beings according to their vows, namely, descending from Tusita Heaven (Tusita Heaven), entering the womb, dwelling in the womb, emerging from the womb, renouncing the household life, attaining enlightenment, turning the wheel of Dharma (turning the wheel of Dharma), and entering Nirvana. However, such a Bodhisattva is not yet called Dharmakaya, because their defiled karma from countless past lives has not been completely severed, so they still experience slight suffering according to their birth, but this is not due to karmic bondage, because they have the power of great vows. As it is said in the Sutras (Sutra), sometimes it is said that Bodhisattvas fall into evil realms, but this is not a real fall, but rather to frighten those beginners who have not yet entered the right position and are lazy, so as to make them courageous and diligent. Moreover, once such a Bodhisattva generates the Bodhicitta (mind of enlightenment), they will be far from timidity and will ultimately not fear falling into the realm of the Two Vehicles (Śrāvaka and Pratyekabuddha). If they hear that it takes countless asamkhya kalpas (asamkhya kalpas) of diligent and arduous practice to attain Nirvana, they will not be timid, because they believe that all dharmas are originally Nirvana from the beginning. Those who generate Bodhicitta through understanding and practice should know that they will be even more excellent. Because such a Bodhisattva, from the beginning of their right faith, when the first asamkhya kalpa is about to be completed, a deep understanding of Suchness (Tathata) manifests, and what they cultivate is free from characteristics. Because they know that the essence of Dharma-nature has no stinginess, they accord with and practice Dānapāramitā (Dānapāramitā, giving); because they know that Dharma-nature is undefiled and free from the faults of the five desires, they accord with and practice Śīlapāramitā (Śīlapāramitā, morality); because they know that Dharma-nature has no suffering and is free from anger, they accord with and practice Kṣāntipāramitā (Kṣāntipāramitā, patience); because they know that Dharma-nature has no form of body and mind and is free from laziness, they accord with and practice Vīryapāramitā (Vīryapāramitā, diligence); because they know that Dharma-nature is always stable and its essence is free from disturbance, they accord with and practice Dhyānapāramitā (Dhyānapāramitā, meditation); because they know that the essence of Dharma-nature is bright and free from ignorance, they accord with and practice Prajñāpāramitā (Prajñāpāramitā, wisdom). Those who attain enlightenment of the mind, from the pure mind ground (pure mind ground) to the ultimate Bodhisattva ground (ultimate bodhisattva ground), what state do they attain? It is Suchness (Tathata), because it is said to be a state based on transformed consciousness (transformed consciousness), but this attainer has no state, only Suchness-jnana (Tathata-jnana) is called Dharmakaya. Such a Bodhisattva in in

一念頃能至十方無餘世界，供養諸佛、請轉法輪，唯為開導利益眾生。不依文字，或示超地速成正覺，以為怯弱眾生故；或說我于無量阿僧祇劫當成佛道，以為懈慢眾生故。能示如是無數方便不可思議，而實菩薩種性根等，發心則等，所證亦等，無有超過之法。以一切菩薩皆經三阿僧祇劫故，但隨眾生世界不同，所見所聞根欲性異，故示所行亦有差別。又是菩薩發心相者，有三種心微細之相。云何為三？一者、真心，無分別故。二者、方便心，自然遍行，利益眾生故。三者、業識心，微細起滅故。又是菩薩功德成滿，於色究竟處示一切世間最高大身。謂以一念相應慧，無明頓盡，名一切種智，自然而有不思議業，能現十方利益眾生。」

問曰：「虛空無邊故世界無邊，世界無邊故眾生無邊，眾生無邊故心行差別亦復無邊。如是境界不可分齊，難知難解。若無明斷無有心想，云何能了，名一切種智？」

答曰：「一切境界，本來一心離於想念，以眾生妄見境界故心有分齊，以妄起想念不稱法性故不能決了。諸佛如來離於見想無所不遍，心真實故，即是諸法之性。自體顯照一切妄法，有大智用無量方便，隨諸眾生所應得解，皆能開示種種法義，是故得名一切種智。」

又問曰：「若諸佛有自然業，能現

【現代漢語翻譯】現代漢語譯本：一念之間能夠到達十方所有世界，供養諸佛、請諸佛轉法輪，只是爲了開導利益眾生。不執著于文字，或者示現超越次第快速成就正覺，這是爲了那些怯弱的眾生；或者說我于無量阿僧祇劫（asamkhya kalpa，無數大劫）之後才能成佛，這是爲了那些懈怠緩慢的眾生。能夠示現如此無數的方便法門，不可思議，而實際上菩薩的種性根器是相同的，發心也是相同的，所證悟的境界也是相同的，沒有誰超過誰的說法。因為一切菩薩都要經歷三大阿僧祇劫的修行，只是隨著眾生所處的世界不同，所見所聞、根器慾望和習性不同，所以示現的修行方式也有差別。此外，菩薩發菩提心時，有三種心微妙的相狀。哪三種呢？第一是真心，因為真心沒有分別。第二是方便心，自然而然地普遍施行，利益眾生。第三是業識心，非常微細地生滅變化。此外，菩薩的功德圓滿成就時，在色究竟天（Akanistha，最高的天界）示現一切世間最高大的身相。所謂以一念相應的智慧，無明（ignorance）頓時斷盡，就叫做一切種智（sarvajnatva，對一切事物本質的完全理解），自然而然地具有不可思議的業力，能夠顯現在十方世界利益眾生。

有人問：『虛空沒有邊際，所以世界也沒有邊際；世界沒有邊際，所以眾生也沒有邊際；眾生沒有邊際，所以心念行為的差別也沒有邊際。這樣的境界沒有辦法區分界限，難以知曉，難以理解。如果斷除了無明，沒有了心念，又怎麼能夠了知，而被稱為一切種智呢？』

回答說：『一切境界，本來就是一心，遠離了妄想和念頭。因為眾生錯誤地看待境界，所以心中有了界限；因為妄想和念頭不符合法性，所以不能夠徹底明瞭。諸佛如來遠離了見解和妄想，無所不遍，心是真實的，就是諸法的本性。自體顯現照耀一切虛妄的法，有廣大的智慧和作用，無量的方便法門，隨著各種眾生所應該得到的理解，都能夠開示種種的法義，所以才被稱為一切種智。』

又有人問：『如果諸佛有自然的業力，能夠顯現

【English Translation】 English version: In a single moment, one can reach all the ten directions of the countless worlds, make offerings to all the Buddhas, and request them to turn the Dharma wheel, solely for the purpose of enlightening and benefiting sentient beings. Without clinging to words, one may demonstrate the rapid attainment of perfect enlightenment, surpassing stages, for the sake of timid beings; or one may say, 'I shall attain Buddhahood after countless asamkhya kalpas (asamkhya kalpa, countless great eons),' for the sake of lazy and slow beings. One can demonstrate such countless expedient means, inconceivable, while in reality, the nature and roots of Bodhisattvas are equal, their aspiration is equal, and their attained states are equal, with no one surpassing another. Because all Bodhisattvas undergo three great asamkhya kalpas of practice, it is only that the worlds in which beings reside differ, their perceptions, inclinations, and habits vary, so the practices they demonstrate also differ. Furthermore, regarding the aspect of a Bodhisattva's arising of the Bodhi mind, there are three subtle aspects of mind. What are the three? First, the true mind, because it is without discrimination. Second, the expedient mind, naturally and universally acting to benefit sentient beings. Third, the karmic consciousness mind, subtly arising and ceasing. Furthermore, when a Bodhisattva's merits are fully accomplished, they manifest the tallest form in all the worlds in the Akanistha (Akanistha, the highest heaven). It is said that with the wisdom of a single moment of samadhi, ignorance (ignorance) is instantly exhausted, which is called sarvajnatva (sarvajnatva, complete understanding of the essence of all things), naturally possessing inconceivable karmic power, capable of manifesting in the ten directions to benefit sentient beings.

Someone asked: 'Because space is boundless, the worlds are boundless; because the worlds are boundless, sentient beings are boundless; because sentient beings are boundless, the differences in their thoughts and actions are also boundless. Such realms are impossible to delineate and difficult to know and understand. If ignorance is severed and there are no thoughts, how can one know and be called sarvajnatva?'

The answer is: 'All realms are originally one mind, apart from thoughts and notions. Because sentient beings falsely perceive realms, their minds have limitations; because false thoughts and notions do not accord with the nature of reality, they cannot be thoroughly understood. The Tathagatas, the Buddhas, are apart from views and notions, all-pervading, and their minds are true, which is the nature of all dharmas. The self-nature manifests and illuminates all false dharmas, possessing great wisdom and function, and countless expedient means. According to what each sentient being should understand, they can reveal various Dharma meanings, and therefore are called sarvajnatva.'

Someone asked again: 'If the Buddhas have natural karmic power, capable of manifesting

一切處利益眾生者，一切眾生若見其身、若睹神變、若聞其說，無不得利。云何世間多不能見？」

答曰：「諸佛如來法身平等遍一切處，無有作意故。而說自然，但依眾生心現。眾生心者猶如於鏡，鏡若有垢，色像不現。如是眾生心若有垢，法身不現故。」

已說解釋分。

次說修行信心分。

是中依未入正定眾生故，說修行信心。何等信心？云何修行？略說信心有四種。云何為四？一者、信根本，所謂樂念真如法故。二者、信佛有無量功德，常念親近供養恭敬，發起善根，愿求一切智故。三者、信法有大利益，常念修行諸波羅蜜故。四者、信僧能正修行自利利他，常樂親近諸菩薩眾，求學如實行故。

修行有五門，能成此信。云何為五？一者、施門，二者、戒門，三者、忍門，四者、進門，五者、止觀門。

云何修行施門？若見一切來求索者，所有財物隨力施與，以自舍慳貪令彼歡喜。若見厄難恐怖危逼，隨己堪任施與無畏。若有眾生來求法者，隨己能解方便為說。不應貪求名利恭敬，唯念自利利他迴向菩提故。云何修行戒門？所謂不殺、不盜、不淫、不兩舌、不惡口、不妄言、不綺語，遠離貪嫉、欺詐、諂曲、瞋恚、邪見。若出家者為折伏煩惱故，亦應遠離憒鬧、常處寂

【現代漢語翻譯】現代漢語譯本問：如果菩薩在任何地方都能利益眾生，那麼一切眾生如果見到菩薩的身形，或者看到菩薩的神變，或者聽到菩薩的說法，都應該能得到利益。為什麼世間上很多人都不能見到菩薩呢？

答：諸佛如來的法身是平等地遍佈一切地方的，沒有刻意的造作，而是自然而然地顯現，只是依據眾生的心而顯現。眾生的心就像鏡子一樣，鏡子如果有了污垢，顏色和影像就不能顯現。同樣，眾生的心如果有了污垢，佛的法身也就不能顯現。

（以上）已經說完了解釋的部分。

接下來講述修行信心的部分。

這裡是針對尚未進入正定的眾生，講述修行信心。什麼是信心？如何修行？簡略地說，信心有四種。哪四種呢？第一，相信根本，也就是樂於憶念真如法。第二，相信佛有無量的功德，常常憶念親近、供養、恭敬佛，發起善根，愿求一切智慧。第三，相信佛法有大利益，常常憶念修行各種波羅蜜（Paramita，到達彼岸的方法）。第四，相信僧人能夠正確地修行，既能自利又能利他，常常樂於親近各位菩薩，求學如實的修行方法。

修行有五種方法（門），能夠成就這種信心。哪五種呢？第一是佈施門，第二是持戒門，第三是忍辱門，第四是精進門，第五是止觀門。

如何修行佈施門呢？如果見到有人前來乞求，就將自己所有的財物，根據自己的能力施捨給他，以此捨棄自己的慳吝貪心，使他感到歡喜。如果見到有人遭遇災難、恐怖、危急逼迫，就根據自己能夠做到的，施與他無畏的幫助。如果有眾生前來求法，就根據自己所理解的，方便地為他解說。不應該貪求名利恭敬，只想著自利利他，並將功德迴向菩提（Bodhi，覺悟）。如何修行持戒門呢？就是不殺生、不偷盜、不邪淫、不兩舌、不惡口、不妄語、不綺語，遠離貪婪嫉妒、欺騙詐偽、諂媚彎曲、嗔恨惱怒、邪惡見解。如果出家修行的人，爲了折服煩惱，也應該遠離喧鬧的地方，常常處在寂靜之處。

【English Translation】 English version Question: If a Bodhisattva benefits all beings everywhere, then all beings who see their body, witness their miraculous transformations, or hear their teachings should undoubtedly receive benefit. Why is it that many in the world are unable to see them?

Answer: The Dharmakaya (Dharmakaya, the body of the Dharma) of all Buddhas and Tathagatas (Tathagata, 'Thus Gone One', an epithet of the Buddha) is equal and pervades all places, without any intentional effort. It is said to be natural, manifesting only according to the minds of beings. The minds of beings are like mirrors; if a mirror is dirty, colors and images will not appear. Similarly, if the minds of beings are defiled, the Dharmakaya will not appear.

(The above) concludes the section on explanation.

Next is the section on cultivating faith.

Here, for the sake of beings who have not yet entered into right concentration, the cultivation of faith is discussed. What is faith? How is it cultivated? Briefly, there are four kinds of faith. What are the four? First, faith in the fundamental, which is to joyfully contemplate the Suchness (Tathata, suchness or thusness) of Dharma. Second, faith that the Buddha has immeasurable merits, constantly remembering to draw near, make offerings, and show reverence to the Buddha, generating roots of goodness, and aspiring to attain all wisdom. Third, faith that the Dharma has great benefits, constantly remembering to cultivate the various Paramitas (Paramita, perfections). Fourth, faith that the Sangha (Sangha, the monastic community) can correctly practice, benefiting both themselves and others, constantly delighting in drawing near to the Bodhisattva (Bodhisattva, an enlightened being) assembly, seeking to learn true practice.

There are five practices (gates) that can accomplish this faith. What are the five? First is the gate of giving, second is the gate of precepts, third is the gate of patience, fourth is the gate of diligence, and fifth is the gate of cessation and contemplation.

How is the gate of giving cultivated? If one sees anyone coming to beg, one should give them whatever wealth one has according to one's ability, thereby abandoning one's own stinginess and greed, and making them happy. If one sees anyone encountering disaster, terror, or urgent oppression, one should give them fearless assistance according to one's ability. If there are beings who come seeking the Dharma, one should explain it to them conveniently according to one's understanding. One should not greedily seek fame, profit, or reverence, but only think of benefiting oneself and others, and dedicate the merit towards Bodhi (Bodhi, enlightenment). How is the gate of precepts cultivated? It is to refrain from killing, stealing, sexual misconduct, divisive speech, harsh speech, false speech, and frivolous speech, and to stay away from greed, jealousy, deceit, flattery, anger, and wrong views. If one is a monastic practitioner, in order to subdue afflictions, one should also stay away from noisy places and constantly abide in quiet places.

靜，修習少欲知足頭陀等行。乃至小罪心生怖畏，慚愧改悔，不得輕於如來所制禁戒。當護譏嫌，不令眾生妄起過罪故。云何修行忍門？所謂應忍他人之惱，心不懷報；亦當忍于利、衰、毀、譽、稱、譏、苦、樂等法故。云何修行進門？所謂于諸善事心不懈退，立志堅強遠離怯弱。當念過去久遠已來，虛受一切身心大苦無有利益，是故應勤修諸功德，自利利他速離眾苦。

複次，若人雖修行信心，以從先世來多有重罪惡業障故，為魔邪諸鬼之所惱亂，或為世間事務種種牽纏，或為病苦所惱。有如是等眾多障礙，是故應當勇猛精勤，晝夜六時禮拜諸佛，誠心懺悔、勸請、隨喜、迴向菩提，常不休廢，得免諸障、善根增長故。云何修行止觀門？所言止者，謂止一切境界相，隨順奢摩他觀義故。所言觀者，謂分別因緣生滅相，隨順毗缽舍那觀義故。云何隨順？以此二義，漸漸修習不相舍離，雙現前故。若修止者，住于靜處端坐正意，不依氣息、不依形色、不依于空、不依地水火風，乃至不依見聞覺知。一切諸想隨念皆除，亦遣除想，以一切法本來無相，唸唸不生、唸唸不滅，亦不得隨心外念境界，后以心除心。心若馳散，即當攝來住于正念。是正念者，當知唯心，無外境界。即復此心亦無自相，唸唸不可得，若從坐起

【現代漢語翻譯】現代漢語譯本靜，修習少欲知足的頭陀行（dhūta，一種苦行），乃至對微小的罪過都心生畏懼，慚愧地改正悔悟，不可輕視如來所制定的禁戒。應當避免引起他人的譏諷和嫌隙，不讓眾生無端地產生過錯，所以要謹慎言行。如何修行忍辱之門？就是要忍受他人的惱怒，心中不懷報復之念；也應當忍受利、衰、毀、譽、稱、譏、苦、樂等世間諸法。如何修行精進之門？就是要對一切善事不懈怠退縮，立下堅定的志向，遠離怯懦。應當憶念過去久遠以來，白白承受一切身心上的巨大痛苦而毫無利益，因此應當勤奮地修習各種功德，自利利他，迅速脫離各種痛苦。此外，如果有人雖然修行信心，但由於前世積累了許多深重的罪惡業障，所以被邪魔外道和各種鬼怪所惱亂，或者被世間的各種事務纏繞，或者被病痛所困擾。有如此眾多的障礙，所以應當勇猛精進，日夜六時禮拜諸佛，以真誠的心懺悔、勸請、隨喜、迴向菩提，常常不停止，才能免除各種障礙，增長善根。如何修行止觀之門？所謂『止』，就是停止對一切境界相的執著，隨順奢摩他（śamatha，止）的觀想之義。所謂『觀』，就是分別因緣生滅之相，隨順毗缽舍那（vipaśyanā，觀）的觀想之義。如何才能隨順止觀？就是用這兩種方法，漸漸地修習，不互相舍離，同時顯現。如果修習止，就要住在安靜的地方，端正地坐著，集中意念，不依賴氣息，不依賴形色，不依賴於空，不依賴地水火風，乃至不依賴見聞覺知。一切的念頭和想法都去除，也去除去除想法的念頭，因為一切法本來就沒有固定的相狀，唸唸不生，唸唸不滅，也不可以隨心向外攀緣境界，然後用清凈的心去除妄心。如果心散亂了，就應當立即收攝回來，安住在正念上。這個正念，應當知道唯有心，沒有外在的境界。即使是這個心，也沒有自體的相狀，唸唸都不可得。如果從座位上起來

【English Translation】 English version Quietude involves practicing dhūta (ascetic practices) such as contentment with few desires and knowing sufficiency. Even towards minor offenses, one should feel fear in their heart, repent with shame, and not take lightly the precepts established by the Tathāgata (如來，Tathāgata, 'Thus Gone One'). One should guard against criticism and suspicion, preventing sentient beings from groundlessly creating faults; therefore, be cautious in speech and action. How does one cultivate the gate of patience (忍辱，kṣānti)? It means enduring the annoyance of others without harboring thoughts of revenge; one should also endure worldly dharmas (法，dharma, 'teachings' or 'phenomena') such as gain, loss, defamation, praise, honor, ridicule, suffering, and joy. How does one cultivate the gate of diligence (精進，vīrya)? It means not being lazy or retreating from all good deeds, establishing firm resolve, and staying away from cowardice. One should remember that in the distant past, one has vainly endured all kinds of great physical and mental suffering without any benefit; therefore, one should diligently cultivate all kinds of merits, benefiting oneself and others, and quickly escaping all suffering. Furthermore, if a person, although cultivating faith, is troubled by demons, heretics, and various ghosts due to the heavy burden of sinful karma (業，karma, 'action') accumulated from past lives, or is entangled in various worldly affairs, or is afflicted by illness, with so many obstacles, one should be courageous and diligent, prostrating to all Buddhas during the six periods of day and night, sincerely repenting, requesting, rejoicing, and dedicating merit towards Bodhi (菩提，bodhi, 'awakening'), constantly without ceasing, in order to be free from all obstacles and increase good roots. How does one cultivate the gate of cessation and contemplation (止觀，śamatha-vipaśyanā)? 'Cessation' (止，śamatha) means stopping attachment to all characteristics of realms, according with the meaning of śamatha (奢摩他，śamatha, 'tranquility'). 'Contemplation' (觀，vipaśyanā) means distinguishing the characteristics of arising and ceasing due to conditions, according with the meaning of vipaśyanā (毗缽舍那，vipaśyanā, 'insight'). How does one accord with cessation and contemplation? It is by gradually cultivating these two meanings, not separating from each other, appearing simultaneously. If cultivating cessation, one should dwell in a quiet place, sit upright with correct intention, not relying on breath, not relying on form and color, not relying on emptiness, not relying on earth, water, fire, or wind, and even not relying on seeing, hearing, feeling, or knowing. All thoughts and ideas should be removed, and also remove the thought of removing thoughts, because all dharmas are originally without fixed characteristics, not arising from moment to moment, not ceasing from moment to moment, and one should also not follow the mind's external clinging to realms, and then use the pure mind to remove the deluded mind. If the mind wanders, one should immediately gather it back and abide in right mindfulness. This right mindfulness should know that there is only mind, without external realms. Even this mind has no self-nature, and is unattainable from moment to moment. If rising from the seat

去來進止有所施作，於一切時常念方便隨順觀察，久習淳熟其心得住。以心住故漸漸猛利，隨順得入真如三昧，深伏煩惱信心增長，速成不退。唯除疑惑、不信、誹謗、重罪、業障、我慢、懈怠，如是等人所不能入。

複次，依如是三昧故，則知法界一相。謂一切諸佛法身與眾生身平等無二，即名一行三昧。當知真如是三昧根本，若人修行，漸漸能生無量三昧。或有眾生無善根力，則為諸魔外道鬼神之所惑亂，若於坐中現形恐怖，或現端正男女等相，當念唯心，境界則滅，終不為惱。或現天像、菩薩像，亦作如來像相好具足，若說陀羅尼，若說佈施、持戒、忍辱、精進、禪定、智慧，或說平等、空、無相、無愿、無怨無親、無因無果、畢竟空寂是真涅槃。或令人知宿命過去之事，亦知未來之事，得他心智辯才無礙，能令眾生貪著世間名利之事。又令使人數瞋數喜，性無常準。或多慈愛多睡多病，其心懈怠。或卒起精進后便休廢，生於不信多疑多慮。或捨本勝行更修雜業。若著世事種種牽纏，亦能使人得諸三昧少分相似，皆是外道所得，非真三昧。或復令人若一日若二日若三日，乃至七日住于定中，得自然香美飲食，身心適悅不饑不渴，使人愛著。或亦令人食無分齊，乍多乍少顏色變異。以是義故，行者常應智慧

【現代漢語翻譯】現代漢語譯本：無論行走、停留、前進、停止，還是有所作為，都要在一切時候常常想著用善巧方便隨順地去觀察，長久練習純熟后，心就能安住。因為心安住的緣故，就漸漸變得勇猛精進，隨順而入真如三昧（Tathata-samadhi，如實之定），深深地降伏煩惱，信心增長，迅速成就永不退轉。只有那些疑惑、不信、誹謗、犯下嚴重罪行、有業障、我慢、懈怠的人，不能進入這種境界。

其次，依靠這種三昧的緣故，就能了知法界（Dharmadhatu，一切諸法的總稱）是一相（Eka-laksana，唯一的相）。也就是說，一切諸佛的法身（Dharmakaya，佛的真理之身）與眾生的身平等沒有差別，就叫做一行三昧（Eka-vyuha-samadhi，專注于單一行為的三昧）。應當知道真如（Tathata，事物的真實如是之性）是三昧的根本，如果有人修行，漸漸能夠產生無量的三昧。或者有的眾生沒有善根和力量，就會被各種魔、外道、鬼神所迷惑擾亂，如果在坐禪中顯現恐怖的形象，或者顯現端正的男女等形象，應當念唯心（Citta-matra，萬法唯心所現），境界就會消失，最終不會被困擾。或者顯現天人的形象、菩薩的形象，也可能化作如來的形象，具足種種殊勝的相好，如果宣說陀羅尼（Dharani，總持法門），或者宣說佈施（Dana，給予）、持戒（Sila，遵守戒律）、忍辱（Ksanti，忍耐）、精進（Virya，努力修行）、禪定（Dhyana，冥想）、智慧（Prajna，洞察力），或者宣說平等、空、無相、無愿、無怨無親、無因無果、畢竟空寂才是真正的涅槃（Nirvana，解脫）。或者使人知道宿命過去的事情，也知道未來的事情，得到他心智（Para-citta-jnana，瞭解他人想法的能力），辯才無礙，能夠使眾生貪戀世間的名利之事。又使人常常發怒常常高興，性情沒有常準。或者過於慈愛，或者多睡多病，內心懈怠。或者突然精進，之後就停止廢棄，產生不信任，多疑多慮。或者捨棄原本殊勝的修行，反而去修習雜亂的法門。如果執著於世俗之事，被種種事物牽纏，也能使人得到各種三昧少許相似之處，這些都是外道所得，不是真正的三昧。或者又使人一天、兩天、三天，乃至七天住在禪定中，得到自然香美的飲食，身心舒適喜悅，不饑不渴，使人愛戀執著。或者也使人飲食沒有節制，時多時少，臉色變異。因為這個緣故，修行者應當常常保持智慧。

【English Translation】 English version: In going, staying, advancing, stopping, or in any action, at all times, constantly contemplate with skillful means and observant awareness. Through prolonged and skillful practice, the mind will become stable. Because the mind is stable, it will gradually become vigorous, and one will enter the True Suchness Samadhi (Tathata-samadhi, Samadhi of True Thusness) in accordance with the conditions, deeply subduing afflictions, increasing faith, and quickly achieving non-retrogression. Only those with doubt, disbelief, slander, grave sins, karmic obstacles, arrogance, and laziness are unable to enter.

Furthermore, relying on this Samadhi, one will know that the Dharmadhatu (Dharmadhatu, the realm of all dharmas) is of one aspect (Eka-laksana, single characteristic). That is, the Dharmakaya (Dharmakaya, the body of the Dharma) of all Buddhas is equal and non-dual with the bodies of sentient beings, which is called the One-Practice Samadhi (Eka-vyuha-samadhi, Samadhi of One Act). Know that True Suchness (Tathata, Suchness) is the root of Samadhi. If one cultivates, one can gradually generate limitless Samadhis. Or some sentient beings without the power of good roots will be deluded and disturbed by various demons, heretics, ghosts, and spirits. If terrifying forms appear in meditation, or if beautiful male or female forms appear, one should contemplate only the mind (Citta-matra, mind-only), and the realm will disappear, and one will not be troubled. Or they may appear as celestial beings, Bodhisattvas, or even as Tathagatas, complete with excellent marks and characteristics. They may recite Dharanis (Dharani, mantras), or speak of giving (Dana, generosity), upholding precepts (Sila, morality), patience (Ksanti, forbearance), diligence (Virya, effort), meditation (Dhyana, concentration), and wisdom (Prajna, insight), or speak of equality, emptiness, signlessness, wishlessness, no hatred or affection, no cause or effect, and that ultimate emptiness and stillness is true Nirvana (Nirvana, liberation). Or they may enable one to know past lives and future events, gain the wisdom of knowing others' minds (Para-citta-jnana, telepathy), and have unobstructed eloquence, enabling sentient beings to become attached to worldly fame and gain. They may also cause people to be frequently angry and frequently happy, with unstable natures. Or they may be overly loving, or sleepy and sickly, with lazy minds. Or they may suddenly become diligent and then abandon their efforts, giving rise to disbelief, doubt, and anxiety. Or they may abandon their original superior practice and cultivate miscellaneous practices. If they are attached to worldly affairs and entangled in various things, they can also cause people to attain a slight resemblance to various Samadhis, which are all attained by heretics and are not true Samadhis. Or they may cause people to remain in Samadhi for one day, two days, three days, or even seven days, obtaining naturally fragrant and delicious food, with body and mind comfortable and joyful, neither hungry nor thirsty, causing people to become attached. Or they may also cause people to eat without moderation, sometimes much, sometimes little, with changes in complexion. For this reason, practitioners should always maintain wisdom.

觀察，勿令此心墮于邪網。當勤正念不取不著，則能遠離是諸業障。應知外道所有三昧，皆不離見愛我慢之心，貪著世間名利恭敬故。真如三昧者，不住見相、不住得相，乃至出定亦無懈慢，所有煩惱漸漸微薄。若諸凡夫不習此三昧法，得入如來種性，無有是處。以修世間諸禪三昧多起味著，依於我見系屬三界，與外道共。若離善知識所護，則起外道見故。

複次，精勤專心修學此三昧者，現世當得十種利益。云何為十？一者、常為十方諸佛菩薩之所護念。二者、不為諸魔惡鬼所能恐怖。三者、不為九十五種外道鬼神之所惑亂。四者、遠離誹謗甚深之法重罪，業障漸漸微薄。五者、滅一切疑諸惡覺觀。六者、于如來境界信得增長。七者、遠離憂悔，于生死中勇猛不怯。八者、其心柔和，舍于憍慢，不為他人所惱。九者、雖未得定，於一切時一切境界處，則能減損煩惱、不樂世間。十者、若得三昧，不為外緣一切音聲之所驚動。

複次，若人唯修于止，則心沉沒或起懈怠，不樂眾善、遠離大悲，是故修觀。修習觀者，當觀一切世間有為之法，無得久停須臾變壞，一切心行唸唸生滅，以是故苦。應觀過去所念諸法恍惚如夢，應觀現在所念諸法猶如電光，應觀未來所念諸法猶如於云忽爾而起，應觀世間一切有身

【現代漢語翻譯】現代漢語譯本：觀察你的心，不要讓它落入邪惡的羅網。應當勤奮地保持正念，不執取不貪戀，這樣才能遠離各種業障。要知道外道所有的三昧（Samadhi，冥想），都離不開見解、愛慾和傲慢之心，貪戀世間的名利和恭敬。真正的如來三昧，不住于見解之相，不住于得證之相，乃至出定之後也沒有懈怠和傲慢，所有的煩惱漸漸變得微薄。如果那些凡夫不修習這種三昧法，卻想進入如來的種性，那是不可能的。因為修習世間的各種禪定三昧，大多會產生貪戀和執著，依賴於我見，被束縛在三界之內，與外道相同。如果離開了善知識的護持，就會產生外道的見解。

再者，精勤專心修學這種三昧的人，現世就能獲得十種利益。哪十種呢？一是，常常被十方諸佛菩薩所護念。二是，不會被各種魔和惡鬼所恐嚇。三是，不會被九十五種外道鬼神所迷惑擾亂。四是，遠離誹謗甚深佛法的重罪，業障漸漸變得微薄。五是，消除一切疑惑和各種惡的念頭。六是，對於如來的境界，信心得以增長。七是，遠離憂愁和後悔，在生死輪迴中勇敢而不膽怯。八是，內心變得柔和，捨棄傲慢，不被他人所惱。九是，即使沒有得到禪定，在任何時候任何境界中，都能減少煩惱，不貪戀世間。十是，如果得到三昧，不會被外界的一切聲音所驚動。

再者，如果一個人只修習止（Samatha，止觀），那麼心就會沉沒或者產生懈怠，不樂於行善，遠離大悲心，所以要修習觀（Vipassana，內觀）。修習觀的人，應當觀察一切世間有為之法，沒有什麼是能夠長久停留的，須臾之間就會變壞，一切心念都在念念生滅，因此是苦的。應當觀察過去所想的各種事物，恍惚如夢；應當觀察現在所想的各種事物，猶如閃電；應當觀察未來所想的各種事物，猶如雲彩忽然升起；應當觀察世間一切有身體的眾生

【English Translation】 English version: Observe your mind, and do not let it fall into the net of evil. You should diligently maintain right mindfulness, not grasping or clinging, so that you can stay away from all karmic obstacles. You should know that all the Samadhis (冥想) of external paths cannot be separated from views, desires, and arrogance, because they are attached to worldly fame, profit, respect. The true Tathagata Samadhi (如來三昧) does not dwell in the appearance of views, nor does it dwell in the appearance of attainment. Even after emerging from Samadhi, there is no laziness or arrogance, and all afflictions gradually become subtle. If ordinary people do not practice this Samadhi method but want to enter the Tathagata's lineage, it is impossible. Because practicing worldly meditation and Samadhi often leads to attachment and clinging, relying on self-views, being bound to the Three Realms, and being the same as external paths. If one is not protected by a good teacher, one will develop external path views.

Furthermore, those who diligently and attentively study this Samadhi will obtain ten benefits in this life. What are the ten? First, they are constantly protected and remembered by all Buddhas and Bodhisattvas in the ten directions. Second, they will not be frightened by various demons and evil ghosts. Third, they will not be confused and disturbed by the ninety-five kinds of external path ghosts and spirits. Fourth, they will stay away from the grave sin of slandering the profound Dharma, and karmic obstacles will gradually become subtle. Fifth, they will eliminate all doubts and evil thoughts. Sixth, their faith in the realm of the Tathagata will increase. Seventh, they will stay away from sorrow and regret, and be brave and unafraid in the cycle of birth and death. Eighth, their hearts will become gentle, they will abandon arrogance, and they will not be troubled by others. Ninth, even if they have not attained Samadhi, they can reduce afflictions and not be attached to the world at all times and in all circumstances. Tenth, if they attain Samadhi, they will not be startled by any external sounds.

Furthermore, if a person only practices Samatha (止觀), the mind will sink or become lazy, not delight in good deeds, and stay away from great compassion. Therefore, one should practice Vipassana (內觀). Those who practice Vipassana should observe that all conditioned dharmas in the world cannot remain for long and will change in an instant. All thoughts arise and cease moment by moment, and therefore are suffering. One should observe that all things thought of in the past are vague like a dream; one should observe that all things thought of in the present are like lightning; one should observe that all things thought of in the future are like clouds suddenly arising; one should observe all sentient beings with bodies in the world.

悉皆不凈，種種穢污無一可樂。如是當念：「一切眾生從無始世來，皆因無明所熏習故令心生滅，已受一切身心大苦。現在即有無量逼迫，未來所苦亦無分齊，難捨難離而不覺知。眾生如是，甚為可愍。」作此思惟，即應勇猛立大誓願：「愿令我心離分別故，遍於十方修行一切諸善功德，盡其未來，以無量方便救拔一切苦惱眾生，令得涅槃第一義樂。」以起如是愿故，於一切時、一切處，所有眾善，隨已堪能不捨修學，心無懈怠，唯除坐時專念于止。若餘一切，悉當觀察應作不應作。若行若住、若臥若起，皆應止觀俱行。所謂雖念諸法自性不生，而復即念因緣和合善惡之業，苦樂等報不失不壞。雖念因緣善惡業報，而亦即念性不可得。若修止者，對治凡夫住著世間，能捨二乘怯弱之見。若修觀者，對治二乘不起大悲狹劣心過，遠離凡夫不修善根。以此義故，是止觀二門，共相助成，不相舍離。若止觀不具，則無能入菩提之道。

複次，眾生初學是法欲求正信，其心怯弱。以住於此娑婆世界，自畏不能常值諸佛、親承供養。懼謂信心難可成就，意欲退者，當知如來有勝方便攝護信心。謂以專意念佛因緣，隨愿得生他方佛土，常見於佛永離惡道。如修多羅說，若人專念西方極樂世界阿彌陀佛，所修善根，迴向愿求生

【現代漢語翻譯】現代漢語譯本：一切都是不乾淨的，各種污穢沒有一樣值得貪戀。應當這樣思念：『一切眾生從無始以來，都是因為無明（avidyā）的薰染，才使得心生滅不定，已經承受了身心的一切巨大痛苦。現在就有無量的逼迫，未來所受的痛苦也沒有邊際，難以捨棄難以脫離卻不自覺知。眾生這樣，實在可憐。』這樣思惟后，就應當勇猛地立下大誓願：『愿我心遠離分別，遍及十方修行一切善功德，盡未來際，用無量方便救拔一切苦惱眾生，令他們得到涅槃（nirvāṇa）第一義的快樂。』因為發起這樣的願望，在一切時、一切處，所有善事，隨著自己能夠做到的，不放棄地修學，心中沒有懈怠，只有在打坐時專心念止。如果其餘一切時候，都應當觀察什麼應該做，什麼不應該做。無論是行走、站立、躺臥、起身，都應當止觀同時進行。也就是說，雖然念諸法自性不生，但又念因緣和合的善惡之業，苦樂等報不會遺失不會壞滅。雖然念因緣善惡業報，但也念自性不可得。如果修止，可以對治凡夫執著世間，能夠捨棄二乘（Śrāvaka and Pratyekabuddha）怯弱的見解。如果修觀，可以對治二乘不起大悲心、心胸狹隘的過失，遠離凡夫不修善根。因為這個緣故，止觀二門，互相幫助成就，不互相舍離。如果止觀不完備，就無法進入菩提（bodhi）之道。其次，眾生初學這個法門想要尋求正信，他們的心很怯弱。因為居住在這個娑婆世界（Sahā world），害怕不能經常遇到諸佛、親自承事供養。擔心信心難以成就，想要退卻的人，應當知道如來有殊勝的方便來攝護信心。就是以專心念佛的因緣，隨著願望得以往生他方佛土，常見到佛，永遠脫離惡道。如修多羅（sūtra）所說，如果有人專念西方極樂世界阿彌陀佛（Amitābha），所修的善根，迴向發願往生

【English Translation】 English version: All are impure, with various defilements, nothing is delightful. One should contemplate thus: 'All sentient beings, from beginningless time, have had their minds stirred up by ignorance (avidyā), causing them to arise and cease, and have already endured all great suffering of body and mind. Now there are immeasurable oppressions, and the suffering in the future is also without limit, difficult to abandon and difficult to escape, yet they are unaware. Sentient beings are thus, truly pitiable.' Having contemplated this, one should then courageously make a great vow: 'May my mind, free from discrimination, pervade the ten directions, cultivating all virtuous deeds, and to the end of the future, with immeasurable skillful means, rescue all suffering sentient beings, enabling them to attain the supreme bliss of nirvāṇa (nirvāṇa).' Because of making such a vow, at all times and in all places, all good deeds, according to one's ability, should be cultivated without abandoning, with no懈怠 in the mind, except when sitting in meditation, focusing solely on cessation. At all other times, one should observe what should be done and what should not be done. Whether walking, standing, lying down, or rising, cessation and contemplation should be practiced together. That is to say, although one contemplates that the self-nature of all dharmas is unborn, one also contemplates the karmas of good and evil arising from the union of causes and conditions, and that the retributions of suffering and happiness are not lost or destroyed. Although one contemplates the karmic retributions of good and evil arising from causes and conditions, one also contemplates that self-nature is unattainable. If one cultivates cessation, one can counteract the attachment of ordinary people to the world and abandon the timid views of the two vehicles (Śrāvaka and Pratyekabuddha). If one cultivates contemplation, one can counteract the faults of the two vehicles, such as not arousing great compassion and having a narrow mind, and stay away from ordinary people who do not cultivate good roots. For this reason, the two gates of cessation and contemplation mutually assist each other and are inseparable. If cessation and contemplation are not complete, one cannot enter the path of bodhi (bodhi). Furthermore, when sentient beings first learn this Dharma and seek right faith, their minds are timid. Because they dwell in this Sahā world (Sahā world), they fear that they cannot constantly encounter all the Buddhas and personally attend to them with offerings. Fearing that faith is difficult to achieve and wanting to retreat, they should know that the Tathāgata has excellent skillful means to protect faith. That is, by focusing on the causes and conditions of reciting the Buddha's name, one can be reborn in other Buddha lands according to one's wishes, constantly see the Buddha, and forever be free from evil paths. As the sūtra (sūtra) says, if a person single-mindedly recites the name of Amitābha (Amitābha) of the Western Pure Land of Ultimate Bliss, the good roots they cultivate, directing their vows to be reborn there

彼世界，即得往生，常見佛故，終無有退。若觀彼佛真如法身，常勤修習畢竟得生，住正定故。

已說修行信心分。

次說勸修利益分。

如是摩訶衍諸佛秘藏，我已總說。若有眾生，欲于如來甚深境界得生正信，遠離誹謗入大乘道，當持此論思量修習，究竟能至無上之道。若人聞是法已不生怯弱，當知此人定紹佛種，必為諸佛之所授記。假使有人能化三千大千世界滿中眾生令行十善，不如有人於一食頃正思此法，過前功德不可為喻。複次，若人受持此論觀察修行，若一日一夜，所有功德無量無邊不可得說。假令十方一切諸佛，各于無量無邊阿僧祇劫，嘆其功德，亦不能盡。何以故？謂法性功德無有盡故。此人功德亦復如是，無有邊際。其有眾生，於此論中譭謗不信，所獲罪報，經無量劫受大苦惱。是故眾生但應仰信，不應誹謗，以深自害亦害他人，斷絕一切三寶之種，以一切如來皆依此法得涅槃故，一切菩薩因之修行入佛智故。當知過去菩薩已依此法得成凈信，現在菩薩今依此法得成凈信，未來菩薩當依此法得成凈信，是故眾生應勤修學。

諸佛甚深廣大義，　　我今隨分總持說，　回此功德如法性，　　普利一切眾生界。

大乘起信論一卷

【現代漢語翻譯】現代漢語譯本：在那個世界，就能往生，因為能常見佛，最終不會退轉。如果觀察那佛的真如法身，常勤奮修習，必定能往生，安住于正定之中。

以上已經說完修行信心分。

接下來講述勸修利益分。

像這樣的大乘諸佛的秘密寶藏，我已經總括地說完了。如果有眾生，想要對如來甚深的境界生起真正的信心，遠離誹謗，進入大乘之道，應當受持此論，思量修習，最終能夠到達無上的道。如果有人聽聞此法后不產生怯弱，應當知道這個人必定繼承佛種，必定會被諸佛所授記。假使有人能夠教化三千大千世界充滿的眾生，讓他們行十善，也不如有人在一頓飯的時間裡，以正確的思想修習此法，後者功德超過前者，無法比喻。再者，如果有人受持此論，觀察修行，哪怕只是一日一夜，所有的功德都是無量無邊，不可言說。假使十方一切諸佛，各自於無量無邊的阿僧祇劫（asaṃkhya-kalpa，無數大劫），讚歎他的功德，也不能窮盡。為什麼呢？因為法性功德沒有窮盡的緣故。這個人的功德也同樣如此，沒有邊際。那些眾生，對於此論譭謗不信，所獲得的罪報，經歷無量劫都要遭受巨大的苦惱。所以眾生只應當仰慕相信，不應當誹謗，因為這會深深地傷害自己，也會傷害他人，斷絕一切三寶的種子，因為一切如來都是依靠此法而得到涅槃的，一切菩薩因為修行此法而進入佛的智慧。應當知道過去的菩薩已經依靠此法而成就清凈的信心，現在的菩薩現在依靠此法而成就清凈的信心，未來的菩薩將來依靠此法而成就清凈的信心，所以眾生應當勤奮修學。

諸佛甚深廣大的意義，我現在隨分總括地受持並解說，迴向此功德如同法性一樣，普遍利益一切眾生界。

《大乘起信論》一卷

【English Translation】 English version: In that world, one will be reborn, because one constantly sees the Buddha, and ultimately there will be no regression. If one contemplates the Tathata-Dharmakaya (真如法身, True Suchness Dharmakaya) of that Buddha, constantly and diligently cultivates, one will certainly be reborn and abide in right concentration.

The section on cultivating faith has been explained.

Next, the section on encouraging cultivation and its benefits will be explained.

Thus, I have generally explained the secret treasures of the Buddhas of the Mahayana. If there are sentient beings who wish to generate true faith in the profound realm of the Tathagata (如來, Thus Come One), stay away from slander, and enter the Great Vehicle path, they should uphold this treatise, contemplate and cultivate it, and ultimately they will be able to reach the unsurpassed path. If a person, after hearing this Dharma, does not become timid, one should know that this person will certainly inherit the Buddha-seed and will certainly be predicted by the Buddhas. Even if someone could transform the sentient beings filling the three-thousand great thousand worlds (三千大千世界, a vast cosmological realm) and cause them to practice the ten wholesome deeds, it would not be as good as someone who, for the duration of a meal, correctly contemplates this Dharma; the merit of the latter surpasses the former and cannot be compared. Furthermore, if a person upholds this treatise, observes and cultivates it, even for just one day and one night, all the merit is immeasurable, boundless, and indescribable. Even if all the Buddhas in the ten directions, each for immeasurable, boundless asaṃkhya-kalpas (阿僧祇劫, countless eons), praised their merit, they could not exhaust it. Why? Because the merit of Dharmata (法性, the nature of reality) is inexhaustible. The merit of this person is also like that, without limit. Those sentient beings who slander and disbelieve in this treatise, the karmic retribution they obtain will cause them to suffer great distress for immeasurable eons. Therefore, sentient beings should only admire and believe, and should not slander, because this deeply harms oneself and also harms others, cutting off the seeds of the Triple Gem (三寶, Buddha, Dharma, Sangha), because all the Tathagatas attain Nirvana by relying on this Dharma, and all the Bodhisattvas enter the Buddha's wisdom by cultivating it. One should know that past Bodhisattvas have already attained pure faith by relying on this Dharma, present Bodhisattvas are now attaining pure faith by relying on this Dharma, and future Bodhisattvas will attain pure faith by relying on this Dharma, therefore sentient beings should diligently study and cultivate it.

The profound and vast meaning of the Buddhas, I now uphold and explain in general according to my ability, May this merit be dedicated like Dharmata, To universally benefit all realms of sentient beings.

The Awakening of Faith in the Mahayana, one fascicle